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 ‫ﻣﻘﺪﻣﺔ ﺍﳌﺘﺮﺟﻢ‬

‫ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﱄ‪ ...‬ﻋﺼﺮ ﺍﻻﺗﺼﺎﻻﺕ ﺍﻟﺴﻬﻠﺔ ﻭﺍﻟﺸﺎﻣﻠﺔ ﻻ ﻳﺰﺍﻝ ﺍﳌﺴﻠﻤﻮﻥ‬

‫ﳚﻬﻞ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ .‬ﻭﰲ ﺩﻭﺍﻣﺔ ﻫﺬﺍ ﺍﻟﻐﺰﻭ ﺍﻟﺜﻘﺎﰲ ﺍﳌﻨﺼﺐ ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ ﻟﻴﻞ‬
‫‪‬ﺎﺭ ﻣﻨﺬ ﻗﺮﻥ ﺗﻘﺮﻳﺒﺎ ﻭﺍﳌﺘﻮﺝ ﺃﺧﲑﺍ ﺑﻨﺪﺍﺀﺍﺕ ﺍﻟﻌﻮﳌﺔ‪ ،‬ﻓﻘﺪ ﰎ ﻏـﺴﻞ ﻋﻘـﻮﻝ‬
‫ﺍﳌﺴﻠﻤﲔ ﲤﺎﻣﺎ ﺃﻭ ﻛﺎﺩ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﻟﻐﺮﺑﻴﺔ‪.‬‬
‫ﱂ ﻧﻌﺪ ﻧﻌﺮﻑ ﺳﻮﻯ ﻛﺘ‪‬ﺎ‪‬ﻢ ﻭﻣﻔﻜﺮﻳﻬﻢ‪..‬‬
‫ﻭﱂ ﻧﻌﺮﻑ ﺳﻮﻯ ﻋﻠﻤﺎﺋﻬﻢ‪ ...‬ﻭﺃﺑﻄﺎﳍﻢ‪ ...‬ﻭﳒﻮﻡ ﺍﻟﺴﻴﻨﻤﺎ ﻋﻨﺪﻫﻢ‪.‬‬
‫ﻫﻞ ﻳﻌﺮﻑ ﺃﻃﻔﺎﻟﻨﺎ ﺻﻮﺭﺓ ﻟﻠﺒﻄﻮﻟﺔ ﻏﲑ ﺍﻟﺼﻮﺭ ﺍﶈﻔﻮﺭﺓ ﰲ ﺃﺫﻫـﺎ‪‬ﻢ ﻋـﻦ‬
‫ﺳﻮﺑﺮﻣﺎﻥ ﻭﻋﻦ ﺭﺟﻞ ﺍﻟﻌﻨﻜﺒﻮﺕ؟ ﻭﺍﳊﻘﻴﻘﺔ ﺃﻧﻪ ﻻ ﳒﺎﺓ ﻟﻨﺎ ﺇﻻ ﺑﻌﺪ ﲢﻄﻴﻢ ﻫﺬﻩ‬
‫ﺍﻷﺳﻮﺍﺭ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﱵ ﺑﻨﻮﻫﺎ ﺣﻮﻝ ﻋﻘﻮﻟﻨﺎ‪ .‬ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻔﻜﺮﻱ‬
‫ﻭﺍﻟﺜﻘﺎﰲ ﺃﺧﻄﺮ ﻣﻦ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻌﺴﻜﺮﻱ‪.‬‬
‫ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺭﺑﻘﺔ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﺭ ﺍﻟﻔﻜﺮﻱ ﻗﻴﺎﻣﻨﺎ ﺑﺘﻌﺮﻳﻒ ﻛﺘ‪‬ﺎﺑﻨﺎ‬
‫ﻭﻣﻔﻜﺮﻳﻨﺎ‪ .‬ﻟﻘﺪ ﻗﺎﻡ ﺍﳌﺎﺭﻛﺴﻴﻮﻥ ﰲ ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺘﺮﲨﺔ ﲨﻴﻊ ﺃﺷﻌﺎﺭ ﺍﻟﺸﺎﻋﺮ‬
‫ﺍﻟﺘﺮﻛﻲ ﺍﳌﺎﺭﻛﺴﻲ ﻧﺎﻇﻢ ﺣﻜﻤﺖ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻛﺘﺒﻮﺍ ﻋﻦ ﺣﻴﺎﺗﻪ ﻭﻋﻦ ﺃﺩﺑﻪ‬
‫ﻭﺷﻌﺮﻩ ﻋﺪﺓ ﻛﺘﺐ‪ .‬ﻭﻟﻜﻦ ﻻ ﻳﻌﺮﻑ ﺃﺣﺪ ﰲ ﺑﻼﺩﻧﺎ ﺷﻴﺌﺎ ﻋﻦ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺘﺮﻛﻲ‬
‫ﳏﻤﺪ ﻋﺎﻛﻒ ﻭﺍﻟﺸﺎﻋﺮ ﻭﺍﳌﻔﻜﺮ ﺍﳌﺴﺮﺣﻲ ﺍﻟﺘﺮﻛﻲ ﳒﻴﺐ ﻓﺎﺿـﻞ‪ ،‬ﻭﻻ ﻋـﻦ‬
‫ﺍﻟﺸﺎﻋﺮ ﺍﳌﺘﺼﻮﻑ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ ﺃﻭ ﻳﻮﻧﺲ ﺃﻣﺮﻩ‪.‬‬
‫ﳓﻦ ﻧﻌﺮﻑ ﻋﻦ ﺍﻟﺸﺎﻋﺮ ﺍﳍﻨﺪﻱ ﻃﺎﻏﻮﺭ ﺃﻛﺜﺮ ﳑﺎ ﻧﻌﺮﻑ ﻋﻦ ﺍﳌﻔﻜﺮ ﻭﺍﻟﺸﺎﻋﺮ‬
‫ﳏﻤﺪ ﺇﻗﺒﺎﻝ‪ .‬ﳓﻦ ﻻ ﻧﺪﻋﻮ ﺑﺎﻟﻄﺒﻊ ﺇﱃ ﻗﻴﻮﺩ ﺛﻘﺎﻓﻴﺔ ﺃﻭ ﻋﺰﻟﺔ ﻓﻜﺮﻳﺔ ﻋﻤﺎ ﳚﺮﻱ ﰲ‬
‫ﺍﻟﻌﺎﱂ ﻣﻦ ﺗﻴﺎﺭﺍﺕ ﻓﻜﺮﻳﺔ ﻭﺃﺩﺑﻴﺔ ﻭﺛﻘﺎﻓﻴﺔ ﻭﻓﻠﺴﻔﻴﺔ‪ ،‬ﻭﻻ ﻧﺪﻋﻮ ﺇﱃ ﻗﻄﻊ ﺻـﻠﺘﻨﺎ‬
‫ﻣﻊ ﺍﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ ﻭﺍﻟﺘﻘﻮﻗﻊ ﻋﻠﻰ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﺮﻳﺪ ﻫﻨﺎ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻣـﺮ‬

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‫ﻫﺎﻡ ﻭﻫﻮ ﻋﺪﻡ ﺇﳘﺎﻝ ﺗﻘﺪﱘ ﻣﻦ ﳝﺜﻞ ﻓﻜﺮ ﻭﺭﻭﺡ ﻫﺬﻩ ﺍﻷﻣـﺔ‪ .‬ﻭﻫـﺬﺍ ﺃﻣـﺮ‬
‫ﺿﺮﻭﺭﻱ ﻟﻜﻲ ﺗﺴﺘﻘﻴﻢ ﺷﺨﺼﻴﺘﻨﺎ ﻭﺗﺴﺘﻘﻞ ﺃﻓﻜﺎﺭﻧﺎ ﻓـﻼ ﻧـﺬﻭﺏ ﰲ ﺃﻓﻜـﺎﺭ‬
‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻻ ﻧﻨﻘﻠﻊ ﻣﻦ ﺟﺬﻭﺭﻧﺎ‪.‬‬
‫ﻭﺗﻌﺮﻳﻒ ﻛﺘﺎﺑﻨﺎ ﻭﻣﻔﻜﺮﻳﻨﺎ ﻭﺫﻟﻚ ﺑﺘﺮﲨﺔ ﻛﺘﺒﻬﻢ ﻭﻧﻘﻞ ﺃﻓﻜﺎﺭﻫﻢ ﺧﻄـﻮﺓ‬
‫ﻣﻬﻤﺔ ﻣﻦ ﺧﻄﻮﺍﺕ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺍﻷﺳﺮ ﺍﻟﺜﻘﺎﰲ ﻭﻋﺎﻣﻞ ﺗﻮﺍﺯﻥ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﳓـﺎﻭﻝ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﻣﻨﺬ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻣﺎ ﻗﻤﻨﺎ ﺑﻪ ﺍﻵﻥ ﻣﻦ ﺗﺮﲨﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﳌﺆﻟﻔﻪ ﺍﻷﺳﺘﺎﺫ‬
‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻓﺘﺢ ﺍﷲ ﻛﻮﻟﻦ ﺍﻟﺬﻱ ﲨﻊ ﰲ ﻧﻔﺴﻪ ﺷﺨﺼﻴﺔ ﺍﻟﻌـﺎﱂ ﻭﺍﳌﻔﻜـﺮ‬
‫ﻭﺍﻟﺸﺎﻋﺮ ﺍﻟﻔﻨﺎﻥ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻈﺮﺍﺕ ﰲ ﳐﺘﻠﻒ ﺷﺆﻭﻥ ﺍﻟﻔﻜﺮ ﻭﺍﳊﻴﺎﺓ ﻭﺍ‪‬ﺘﻤﻊ‪.‬‬
‫ﻳﻘﺘﺮﺏ ﻓﻴﻪ ﺍﳌﺆﻟﻒ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺆﻭﻥ ﻣﺮﺓ ﺑﻨﻈﺮ ﺍﻟﻌـﺎﱂ‪ ...‬ﻭﻣـﺮﺓ ﺑﻨﻈـﺮ‬
‫ﺍﳌﻔﻜﺮ‪ ...‬ﻭﻣﺮﺓ ﺑﺮﻭﺡ ﺍﻟﺸﺎﻋﺮ‪ ...‬ﻭﻟﻜﻨﻪ ﻻ ﻳﻨﺴﻰ ﰲ ﺃﻱ ﻣﺮﺓ ﻣﻦ ﻫﺬﻩ ﺍﳌﺮﺍﺕ‬
‫ﺃﻥ ﺃﺑﺮﺯ ﺻﻔﺔ ﻋﻨﺪﻩ ﻫﻮ ﺃﻧﻪ ﺩﺍﻋﻴﺔ ﻳﺪﻋﻮ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺑﺼﲑﺓ‪ ...‬ﺍﻟﻌﻘـﻞ‬
‫ﻋﻨﺪﻩ ﺷﻲﺀ ﺿﺮﻭﺭﻱ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﻜﻔﻲ‪ ...‬ﻓﻬﻨﺎﻙ ﺍﻟﺒﺼﲑﺓ ﺍﻟﻨﻔﺎﺫﺓ ﺃﻳﻀﺎ‪ ...‬ﻭﻫﻲ‬
‫ﲣﻄﻮ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﻌﻘﻞ‪ ...‬ﻭﺍﻟﻌﻠﻢ ﺿﺮﻭﺭﻱ‪ ،‬ﻭﻟﻜﻦ ﺍﳊﻜﻤﺔ ﺃﺭﺣﺐ ﻭﺃﻭﺳﻊ‪.‬‬
‫ﻻ ﻧﺮﻳﺪ ﺃﻥ ﻧﻄﻴﻞ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ‪..‬‬
‫ﺑﻞ ﻧﺪﻋﻪ ﻟﻴﺘﺄﻣﻞ ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺍﺕ‪ ...‬ﻭﻳﻌﻴﺶ ﰲ ﺟﻮﻫﺎ‪.‬‬

‫ﺍﻭﺭﺧﺎﻥ ﳏﻤﺪ ﻋﻠﻲ‬

‫ﺍﺳﻄﻨﺒﻮﻝ‬

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 ‫ﰲ ﺃﻫﺒﺔ ﺍﻟﺮﺣﻴﻞ ﺇﱃ ﺍﻟﺒﻌﻴﺪ ‪‬‬

‫ﺃﻳﻬﺎ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ!‬

‫ﻟﻘﺪ ﻓﺘﺤﻨﺎ ﺃﻋﻴﻨﻨﺎ ﻋﻠﻰ ﺍﳌﺸﺎﻫﺪ ﻭﺍﳌﻌﺎﺭﺽ ﺍﻟﺴﺎﺣﺮﺓ ﺍﻟﱵ ﻧﺜﺮ‪‬ﺎ ﻋﻠﻰ ﻃﺮﻳﻘﻨﺎ‬
‫ﻭﺩﻋﻮﺗﻨﺎ ﳌﺸﺎﻫﺪ‪‬ﺎ‪ ...‬ﻣﺸﺎﻫﺪﺓ ﺁﺛﺎﺭ ﺻﻨﻌﺘﻚ ﺍﳋﺎﺭﻗﺔ ﻭﺍﻟﺮﺍﺋﻌﺔ ﻭﺍﻷﺑﺪﻳﺔ ﺍﻟﱵ ﻫﻲ‬
‫ﺑﻌﺾ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﳋﻔﻴﺔ ﳉﻤﺎﻟﻚ‪ .‬ﻭﺫﻟﻚ ﺿﻤﻦ ﻛﺮﻧﻔﺎﻝ ﻣﻦ ﺃﻟـﻮﺍﻥ ﻭﺻـﻮﺭ‬
‫ﻭﻟﻮﺣﺎﺕ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﺗﺬﻫﻞ ﺍﻟﻌﻘﻮﻝ ﻭﺗﺄﺧﺬ ﺑﺎﻷﻟﺒﺎﺏ ﲜﻤﺎﳍﺎ ﻭﺗﻨﺎﺳـﻘﻬﺎ‪ ..‬ﰒ‬
‫ﻣﺸﺎﻫﺪﺓ ﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻟﺘﻨﺎﺳﺐ ﺍﳌﻮﺟﻮﺩ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ﻭﺑﲔ ﺍﳊﻮﺍﺩﺙ‪.‬‬
‫ﰲ ﻓﺮﺻﺔ ﺭﺅﻳﺘﻚ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻚ ﺍﻟﻜﺮﱘ ﳓﺲ ﻭﻛﺄﻧﻨﺎ ﳕﻠﻚ ﺃﺟﻨﺤﺔ ﻭﻧﻄﲑ‬
‫ﺇﻟﻴﻚ ﺑﺄﺭﻭﺍﺣﻨﺎ‪ ،‬ﻭﰲ ﺿﻮﺀ ﺃﲰﺎﺋﻚ ﺍﳊﺴﲎ ﺍﻟﱵ ﻧﻄﻞ ﻣﻦ ﻣﻨﺎﻓﺬﻫﺎ ﻭﻧﺮﻯ ﺍﻟﻨﻈـﺎﻡ‬
‫ﻭﺍﻟﺘﻨﺎﺳﻖ ﰲ ﺍﻟﻜﻮﻥ ﻭﻧﺴﻤﻊ ﺍﻟﻨﻐﻤﺎﺕ ﺍﳊﻠﻮﺓ ﺍﳌﺘﻨﺎﺳﻘﺔ ﺍﻟﱵ ﺗﺸﻜﻞ "ﻛﻮﺭﺳـﹰﺎ"‬
‫ﻭ"ﲰﻔﻮﻧﻴﺎﺕ" ﺗﺼﺪﺡ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻜﻮﻥ‪ ...‬ﻋﻨﺪ ﺫﻟﻚ ﺗﺜﻤﻞ ﺃﺭﻭﺍﺣﻨﺎ ﻭﺗﻐﻴﺐ ﻋﻦ‬
‫ﺍﻟﻮﺟﻮﺩ ﰲ ﻇﻼﻝ ﺃﺳﺮﺍﺭ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻠﻮﻱ ﺍﻟﺬﻱ ﻫﻮ ﻣﻨﺒﻊ ﻛﻞ ﺻﻮﺭ ﺍﳉﻤﺎﻝ‪.‬‬
‫ﻣﻦ ﺧﻼﻝ ﺍﳌﻨﺎﻓﺬ ﺍﻟﱵ ﺍﻧﻔﺘﺤﺖ ﰲ ﻗﻠﻮﺑﻨﺎ‪ ،‬ﻭﺃﻣﺎﻡ ﻋﻴﻮﻥ ﺇﳝﺎﻧﻨﺎ ﺑﺪﺃﻧﺎ ﻧﻄـﻞ‬
‫ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻟﺒﻌﻴﺪ‪ ...‬ﻋﺎﱂ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﲡﺮﺃﻧﺎ ﳌﺸﺎﻫﺪﺓ ﺷﺠﺮﺓ ﻃﻮﰉ‬
‫ﰲ ﺍﳉﻨﺔ ﻷﻥ ﺑﺬﺭ‪‬ﺎ ﻣﻮﺟﻮﺩﺓ ﰲ ﻗﻠﻮﺑﻨﺎ‪ ...‬ﻭﻃﻤﺤﻨﺎ ﰲ ﺍﻟـﺴﻔﺮ ﺇﱃ ﻣـﺎ ﻭﺭﺍﺀ‬
‫ﺍﻷﻓﻖ‪ ...‬ﺑﻞ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻮﺭﺍﺀ‪ ...‬ﺳﻔﺮ ﻃﻮﻳﻞ ﻣﺮﻫﻖ ﻭﻟﻜﻨـﻪ ﻟﺬﻳـﺬ‪ ...‬ﰲ‬
‫ﻼ ﻭﻣﺮﺷﺪﹰﺍ ﻟﺮﻭﺣﻨـﺎ‪ ،‬ﻭﺃﲰـﺎ َﺀﻙ‬ ‫ﺳﻔﺮﻧﺎ ﻭﺭﺣﻴﻠﻨﺎ ﻫﺬﺍ ﺟﻌﻠﻨﺎ ﺑﻴﺎﻥ ﻛﺘﺎﺑﻚ ﺩﻟﻴ ﹰ‬
‫ﺍﳊﺴﲎ ﻭﺻﻔﺎﺗﻚ ﻫﺎﺩﻳﺔ ﻟﻨﺎ‪.‬‬
‫ﺷﺮﺣﺖ ﻟﻨﺎ ﰲ ﻛﺘﺎﺑﻚ ﺍﻟﻜﺮﱘ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ ﺣﱴ ﺃﺩﻕ ﺗﻔﺎﺻﻴﻠﻪ ﻭﺭﲰﺖ ﻟﻨﺎ‬

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‫ﻟﻮﺣﺎﺕ ﺭﺍﺋﻌﺔ ﻋﻨﻪ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺃﻧﻌﻤﺖ ﻋﻠﻰ ﻋﺒﺪ ﳏﻈﻮﻅ ﻣـﻦ ﻋﺒـﺎﺩﻙ ﺑﻨﻌﻤـﺔ‬
‫ﺍﳌﻌﺮﺍﺝ‪ ،‬ﺍﻧﻔﺘﺤﺖ ﺃﺑﻮﺍﺏ ﺃﺳﺮﺍﺭ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﻣﺼﺎﺭﻳﻌﻬﺎ‪ .‬ﻭﺃﺻﺒﺢ ﺑﺈﻣﻜـﺎﻥ‬
‫ﻗﻠﻮﺏ ﺍﻟﻌﺎﺭﻓﲔ ﺍﻻﺭﺗﻔﺎﻉ ﺇﱃ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﰲ ﺳﻴﺎﺣﺔ ﻣﺒﺎﺭﻛﺔ‪ ...‬ﻓـﺈﻥ ﳌـﺴﺖ‬
‫ﺃﺻﺎﺑﻌﻨﺎ ﻣﻄﺮﻗﺔ ﺃﺑﻮﺍﺏ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﻭﲡﺮﺃﻧﺎ ﻋﻠﻰ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻋﺪﻡ ﻧﻀﻮﺝ‬
‫ﺭﻭﺣﻨﺎ ﻓﻨﺤﻦ ﻧﻄﻠﺐ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺼﻔﺢ‪.‬‬
‫ﻳﺎ ﺧﺎﻟﻘﻨﺎ ﺍﻟﻌﻈﻴﻢ! ﺍﳉﻤﻴﻞ ﻓﻮﻕ ﻛﻞ ﲨﺎﻝ‪ ...‬ﺃﻧﺖ ﺍﻟـﺬﻱ ﺃﻭﺻـﻠﺘﻨﺎ ﺇﱃ‬
‫ﺷﺎﻃﺊ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺃﺫﻗﺖ ﻗﻠﻮﺑﻨﺎ ﺍﻟﻠﺬﺓ ﺍﻟﻼ‪‬ﺎﺋﻴﺔ ﻟﻠﻮﺟﻮﺩ‪ ...‬ﺃﻧﺖ ﻣـﻦ ﺑـﺴﻂ‬
‫ﺍﻟﻜﻮﻥ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺮﺣﺐ ﺃﻣﺎﻡ ﺃﻧﻈﺎﺭﻧﺎ ﻣﺜﻞ ﻛﺘﺎﺏ‪ ...‬ﻭﺃﻧﺖ ﻣـﻦ ﻫـﺰ ﻗﻠﻮﺑﻨـﺎ‬
‫ﺑﺄﺳﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ‪ ...‬ﺃﻧﺖ ﻣﻦ ﺟﻌﻠﺖ ﻗﻠﻮﺑﻨﺎ ﺷﺎﻃﺌﹰﺎ ﺗﻀﺮﺑﻪ ﺃﻣـﻮﺍﺝ ﺍﻷﺳـﺮﺍﺭ‬
‫ﺍﻟﻼﻫﻮﺗﻴﺔ‪ ...‬ﻟﻮ ﱂ ﺗﻮﺟﺪﻧﺎ ﻟﻜﻨﺎ ﻋﺪﻣﹰﺎ‪ ...‬ﻟﻮ ﱂ ﲡﻌﻞ ﻫﺬﺍ ﺍﻟﻜـﻮﻥ ﺻـﺤﻴﻔﺔ‬
‫ﺼﻔﻮﻙ ﻟﻨﺎ‬
‫ﻣﻔﺘﻮﺣﺔ‪ ،‬ﻭﻟﻮ ﱂ ﺗﺮﺳﻞ ﻟﻨﺎ ﺍﻷﺩﻻﺀ ﻭﺍﳌﺮﺷﺪﻳﻦ ﺍﻟﻌﻈﺎﻡ ﻟ‪‬ﻴ ‪‬ﻌ ِّﺮﹸﻓﻮ‪‬ﻧﺎ ﺑﻚ ﻭﻳ ِ‬
‫ﳌﺎ ﻋﺮﻓﻨﺎﻙ‪ ،‬ﻭﻟﻘﻀﻴﻨﺎ ﺣﻴﺎﺗﻨﺎ ﺟﻬﻠﺔ ﻭﻣﻴﱵ ﺍﻟﻘﻠﺐ‪ ...‬ﻟﻮ ﱂ ‪‬ﺒﻨﺎ ﻧﻌﻤﺔ ﺗﻌﺮﻳﻔﻨـﺎ‬
‫ﺑﻚ‪ ،‬ﻛﻴﻒ ﻛﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺼﻞ ﺇﱃ ﺇﺩﺭﺍﻙ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺃﻭ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺳﺮ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ ﻭﺑﲔ ﻗﻠﻮﺑﻨﺎ؟ ﻭﻛﻴﻒ ﻛﻨﺎ ﻧﺪﺭﻙ ﺍﻟﻌﻠﻢ ﺍﳊﻘﻴﻘـﻲ‬
‫ﻭﺍﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻮ ﱂ ﺗﻨﻘﺶ ﺍﻟﻌﻠﻢ ﺍﻷﻭﱄ ﰲ ﻗﻠﻮﺏ ﻓﻄﺮﺗﻨـﺎ؟ ﻛﻴـﻒ ﻛﻨـﺎ‬
‫ﻧﻌﺮﻓﻚ‪ ،‬ﻭﻛﻴﻒ ﻛﻨﺎ ﻧﺼﻞ ﺇﱃ ﺍﻟﺘﻮﻟﻪ ﺑﻚ ﻭﺍﻟﺸﻮﻕ ﺇﻟﻴﻚ؟‬
‫ﳓﻦ ﺍﻟﻌﺒﻴﺪ ﺃﻣﺎﻡ ﻋﺘﺒﺔ ﺑﺎﺑﻚ‪ ...‬ﺍﻟﻮﻣﻀﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﺿﻴﺎﺀ ﻧﻮﺭ‬
‫ﻭﺟﻮﺩﻙ‪ ...‬ﺑﻜﻞ ﻣﺎ ﳕﻠﻜﻪ ﻣﻦ ﻧﻌﻢ ﻧﻌﻤ ﹲﺔ ﻣﻨﻚ ﻭﻋﻄﻴ ﹲﺔ ﻣﻨﻚ ﻧﻌﻠﻦ ﻫـﺬﺍ ﻣـﺮﺓ‬
‫ﺃﺧﺮﻯ‪ ،‬ﻭﻧﻌﺘﺮﻑ ﺑﺄﻧﻨﺎ ﻋﺒﻴﺪ ﻓﻀﻠﻚ ﻭﻛﺮﻣﻚ ﻭﳒﺪﺩ ﻋﻬﺪﻧﺎ ﻣﻌﻚ‪.‬‬
‫ﻟﻘﺪ ﺃﺭﺩﻧﺎ ﻳﺎ ﺳﻠﻄﺎﻥ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺬﻱ ﻻ ﺗﻄﻤﺌﻦ ﺍﻟﻘﻠﻮﺏ ﺇ ﹼﻻ ﺑﺬﻛﺮﻩ ﺃﻥ ﻧﻨﻘﻞ‬
‫ﺇﱃ ﺍﻟﻘﻠﻮﺏ ﺍﳌﻴﺘﺔ ‪-‬ﺍﻟﺸﺒﻴﻬﺔ ﺑﻘﻠﻮﺑﻨﺎ‪ -‬ﺣﻘﺎﺋﻖ ﻣﺎ ﻋﱠﻠﻤﺘﻨـﺎ ﻭﻣـﺎ ﺃﻭﺻـﻠﺖ ﺇﱃ‬
‫ﺃﺭﻭﺍﺣﻨﺎ ﻣﻦ ﺃﻣﻮﺭ‪ ...‬ﺩﺧﻠﻨﺎ ﺇﱃ ﻣﻌﺘﺮﻙ ﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﺭﺟﻌﻨﺎ ﺇﱃ ﺃﻧﻔﺴﻨﺎ ﻟﻨﺮﺳـﻢ‬
‫ﺇﻃﺎﺭﹰﺍ ﻋﺎﻣﹰﺎ ﻟﺴﲑ ﺍﳋﻄﻰ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﻮﺍﻓﺬ ﺍﳌﻄﻠﺔ ﻋﻠﻰ ﻭﺟﻮﺩﻙ ﺣﺎﻭﻟﻨﺎ ﺍﻟﺒﺤﺚ ﻋﻦ‬
‫ﺍﻟﻄﺮﻕ ﺍﳌﻮﺻﻠﺔ ﺇﻟﻴﻚ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺣﺎﻭﻟﻨﺎ ﺃﻥ ﻧﻮﺻﻞ ﺳﻌﺎﺩﺓ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ‪-‬ﺍﻟـﺬﻱ‬

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‫ﺳﻨﺮﺍﻙ ﻓﻴﻪ ﺩﻭﻥ ﺣﺠﺎﺏ ﻭﻻ ﺳﺘﺮ‪ -‬ﺇﱃ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻔﺠﺔ ﺍﻟﱵ ﱂ ﺗـﺮﺗﺒﻂ ﻛﻤـﺎ‬
‫ﳚﺐ ﺑﺎﳊﻘﺎﺋﻖ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﱵ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ ﺳﻮﻯ ﺃﲨـﻞ ﺍﻟﻌﺒـﺎﺭﺍﺕ‬
‫ﻭﺃﻧﻘﺎﻫﺎ ﻭﺃﺻﻔﺎﻫﺎ‪ ...‬ﻛﻨﺎ ﻧﺮﻳﺪ ﺇﻳﺼﺎﻝ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺇﱃ ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﺗﻌﻠﻘـﺖ‬
‫ﺑﺎﻟﻘﺸﻮﺭ ﻭ‪‬ﺎﻓﺘﺖ ﻋﻠﻰ ﺍﳉﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﻱ ﳍﺬﺍ ﺍﻟﻌﺎﱂ ﻓﺠﻔﺖ ﺃﺭﻭﺍﺣﻬـﺎ‪ .‬ﻣـﻦ‬
‫ﺃﺟﻞ ﻫﺬﺍ ﻗﻤﻨﺎ ﺑﻀﺮﺏ ﺍﻷﻣﺜﺎﻝ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻟﻠﺤﻘﺎﺋﻖ ﺍﻟﻘﺪﺳﻴﺔ ﺍ‪‬ﺮﺩﺓ‪ .‬ﻭﻟﻜﻦ ﺭﲟـﺎ‬
‫ﻋﺠﺰﻧﺎ ﻋﻦ ﺗﻘﺪﱘ ﺍﳊﻘﺎﺋﻖ ﺑﻜﻞ ﺻﻔﺎﺋﻬﺎ ﻭﻧﻘﺎﺋﻬﺎ ﻭﺃﺧﻄﺄﻧﺎ‪ ،‬ﻭﺭﲟـﺎ ﺍﺧﺘﻠﻄـﺖ‬
‫ﺃﻫﻮﺍﺅﻧﺎ ﲟﺤﺎﻭﻟﺘﻨﺎ ﻫﺬﻩ ﺩﻭﻥ ﺃﻥ ﻧﺪﺭﻱ‪.‬‬
‫ﺇﻥ ﻛﻨﺎ ﻗﺪ ﺃﺧﻄﺄﻧﺎ ﻭﺗﻌﺜﺮﻧﺎ‪ ،‬ﻓﻘﺪ ﺗﻌﺜﺮﻧﺎ ﻭﳓﻦ ﻧﺴﲑ ﳓﻮﻙ ﻭﳓﺎﻭﻝ ﺃﻥ ﻧﺮﺷﺪ‬
‫ﺍﻵﺧﺮﻳﻦ ﺇﻟﻴﻚ‪ ،‬ﻭﺇﻥ ﺷﺎﺏ ﺍﻟﻘﺼﻮﺭ ﻋﻤﻠﻨﺎ‪ ،‬ﻓﻘﺪ ﺷﺎﺑﻪ ﻭﳓﻦ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺆﺩﻱ‬
‫ﺇﻟﻴﻚ‪ .‬ﻭﻟﻜﻦ ﺍﳋﻄﺄ ﻫﻮ ﺍﳋﻄﺄ‪ ،‬ﻭﺍﻟﻘﺼﻮﺭ ﻫﻮ ﺍﻟﻘﺼﻮﺭ ﻋﻠﻰ ﺍﻟـﺪﻭﺍﻡ‪ ...‬ﳓـﻦ‬
‫ﺍﻟﺬﻳﻦ ﻋﻠﻰ ﺟﺒﺎﻫﻬﻢ ﻋﻼﻣﺎﺕ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻚ ﻧﻨﺘﻈﺮ ﺑﻘﻠﻮﺑﻨﺎ ﺍﳌﻜﻠﻮﻣﺔ ﻭﺃﺭﻭﺍﺣﻨـﺎ‬
‫ﺍﳋﺎﺷﻌﺔ ﺣﻜﻤﻚ‪ ،‬ﻭﻧﺮﺿﻰ ﺑﻪ ﻛﻞ ﺍﻟﺮﺿﺎ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ ﻫﺬﺍ ﻧـﺆﻣﻦ ﺑـﺄﻥ‬
‫ﺭﲪﺘﻚ ﺍﻟﻮﺍﺳﻌﺔ ﻭﺍﻟﻼ‪‬ﺎﺋﻴﺔ ﻗﺪ ﺳﺒﻘﺖ ﻏﻀﺒﻚ‪ .‬ﻭﻧﺪﺭﻱ ﺃ ﹼﻥ ﺍﳋﻄﺄ ﻭﺍﻟﻘـﺼﻮﺭ‬
‫ﻳﻠﻴﻖ ﺑﻨﺎ ﳓﻦ ﻋﺒﻴﺪﻙ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺑﺄﻥ ﺍﻟﻌﻔﻮ ﻭﺍﳌﻐﻔﺮﺓ ﺗﻠﻴﻖ ﺑﻚ‪.‬‬
‫ﺃﺟﻞ! "ﺍﻟﺴﻠﻄﻨﺔ ﺗﻠﻴﻖ ﺑﺎﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﺍﻟﺘﺴﻮﻝ ﻳﻠﻴﻖ ﺑﺎﳌﺘﺴﻮﻝ"‪.‬‬
‫ﻓﺈﻥ ﺳﺎﳏﺘﻨﺎ ﻓﺈﻧﻨﺎ ﺳﻨﺤﺘﻔﻆ ﲝﻘﺎﺋﻖ ﺍﻟﺴﻴﺎﺣﺔ ﻟﻠﻌﺎﱂ ﺍﻵﺧـﺮ ﰲ ﺻـﺪﻭﺭﻧﺎ‪،‬‬
‫ﻭﻧﺮﺟﻊ ﻟﻨﺘﻔﺤﺺ ﻭﻟﻨﺘﺄﻣﻞ ﺻﻔﺤﺎﺕ ﻛﺘﺎﺏ ﺍﻟﻜﻮﻥ ﺍﻟـﺬﻱ ﺃﻧـﺖ ﺻـﺎﺣﺒﻪ‪،‬‬
‫ﻭﻧﺴﺘﻤﻊ ﻭﻧﻨﺼﺖ ﺇﱃ ﺍﳌﺮﺷﺪﻳﻦ ﻭﺍﻷﺩﻻﺀ ﺇﻟﻴﻚ ﻭﻧﺴﺘﻤﻊ ﺇﱃ ﺗﺮﺍﻧﻴﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‬
‫ﺍﻟﺬﻱ ﻳﺴﺒﺢ ﻟﻚ‪ .‬ﻓﺎﺷﺮﺡ ﺻﺪﻭﺭ ﻣﻦ ﻳﺮﻳﺪ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻴﻚ ﻳﺎ ﺭﺏ ﺍﻟـﺴﻤﻮﺍﺕ‬
‫ﻭﺍﻷﺭﺽ‪.‬‬

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 ‫ﺍﻟﻐﺎﻳﺔ ﺍﳌﺘﻮﺧﺎﺓ ﻣﻦ ﺍﻟﻌﻠﻢ‬

‫ﲟﺎ ﺃﻥ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ﺗﻜﻮﻥ ﻗﺎﺋﻤﺔ ﺑﺎﻟﻌﻠﻢ ﻭﺑﺎﻟﻌﺮﻓﺎﻥ‪ .‬ﻟﺬﺍ‬
‫ﻓﺎﻟﺬﻳﻦ ﻳﻬﻤﻠﻮﻥ ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ ﻳﻌﺪﻭﻥ ﺃﻣﻮﺍﺗﹰﺎ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ‪ .‬ﺫﻟﻚ‬
‫ﻷﻥ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﺄﻣﻞ ﻭﲢﺼﻴﻞ ﺍﳌﻌﺮﻓﺔ ﻭﻧﻘﻞ ﻣﺎ ﺗﻌﻠﻤﻪ‬
‫ﺇﱃ ﺍﻵﺧﺮﻳﻦ‪.‬‬
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‫ﺇﻥ ﺻﺤﺔ ﺍﻟﻘﺮﺍﺭﺍﺕ ﻭﺍﻟﺘﺪﺍﺑﲑ ﺍﻟﱵ ﻳﺘﺨﺬﻫﺎ ﺃﻱ ﻓﺮﺩ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﻣﺎ ﳝﻠﻜـﻪ‬
‫ﻣﻦ ﻋﻘﻞ ﻭﻣﻨﻄﻖ‪ .‬ﺃﻣﺎ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ ﻓﻴﺘﻨﻮﺭﺍﻥ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﻭﻳﺘﺮﻗﻴﺎﻥ ﺑﻨـﺴﺒﺔ‬
‫ﺩﺭﺟﺘﻬﻤﺎ ﳓﻮ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻟﺬﺍ ﻓﻤﱴ ﻣﺎ ﺧﻼ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﺗﺮﻯ ﺍﻟﻌﻘﻞ‬
‫ﻼ ﻭﺍﳌﻨﻄﻖ ﺧﺎﺩﻋﹰﺎ ﻭﺍﻟﻘﺮﺍﺭﺍﺕ ﺧﺎﻃﺌﺔ‪.‬‬‫ﻋﺎﻃ ﹰ‬
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‫ﻻ ﺗﻈﻬﺮ ﺇﻧﺴﺎﻧﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺿﺤ ﹰﺔ ﺇﻻ ﻋﻨﺪ ﳏﺎﻭﻟﺘﻪ ﺍﻟﺘﻌﻠﻢ ﰒ ﺗﻌﻠﻴﻢ ﻏـﲑﻩ‬
‫ﻭﺗﻨﻮﻳﺮﻩ‪ .‬ﻭﺍﻟﺬﻱ ﻻ ﳛﺎﻭﻝ ﺍﻟﺘﻌﻠﻢ ‪-‬ﻣﻊ ﻛﻞ ﺟﻬﻠﻪ‪ -‬ﻭﻻ ﻳﻔﻜﺮ ﺑﺬﻟﻚ ﻭﻻ ﳚﺪﺩ‬
‫ﻧﻔﺴﻪ ﲟﺎ ﺗﻌﻠﻤﻪ ﻭﻻ ﻳﻜﻮﻥ ﻗﺪﻭﺓ ﻟﻐﲑﻩ ﻫﻮ ﺇﻧﺴﺎﻥ ﺑﺎﻟـﺼﻮﺭﺓ ﻓﻘـﻂ ﻭﻟـﻴﺲ‬
‫ﺑﺎﻟﺴﺮﻳﺮﺓ‪.‬‬
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‫ﺃﻣﺎ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳚﺐ ﺗﻌﻠﻤﻬﺎ ﰒ ﺗﻌﻠﻴﻤﻬﺎ ﻟﻶﺧﺮﻳﻦ ﻓﻴﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻌﻠﻘﺔ‬
‫ﺑﻜﺸﻒ ﻣﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ‪ .‬ﻭﻛﻞ ﻋﻠﻢ ﻻ ﻳﻜﺸﻒ ﺃﺳﺮﺍﺭ ﺍﻟـﻨﻔﺲ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻻ ﻳﻨﲑ ﺍﻟﻨﻘﺎﻁ ﺍﳌﻈﻠﻤﺔ ﰲ ﺍﻟﻮﺟﻮﺩ ﻭﻻ ﳛﻞ ﺍﻟﻌﻘﺪ ﺍﳌﺴﺘﻌﺼﻴﺔ ﻻ ﻳﻌﺪ‬
‫ﻋﻠﻤﹰﺎ‪.‬‬
‫***‬

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‫ﺇﻥ ﺍﳌﻨﺼﺐ ﻭﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﻳ‪‬ﺴﺘﺤﺼﻞ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓـﺔ ﺃﲰـﻰ ﻭﺃﺩﻭﻡ ﻣـﻦ‬
‫ﺍﳌﻨﺎﺻﺐ ﻭﺍﳌﻘﺎﻣﺎﺕ ﺍﳌﺴﺘﺤﺼﻠﺔ ﺑﺎﻟﻄﺮﻕ ﺍﻷﺧﺮﻯ‪ .‬ﺫﻟـﻚ ﻷﻥ ﺍﻟﻌﻠـﻢ ﻳ‪‬ﺒﻌـﺪ‬
‫ﺻﺎﺣﺒﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﻦ ﺍﻟﺴﻮﺀ ﻭﳚﻌﻠﻪ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ‪ .‬ﻛﻤﺎ ﳚﻌﻠـﻪ ﻣـﻦ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﲟﺎ ﳛﺼﻞ ﻋﻠﻴﻪ ﻣﻦ ﻣﻨﺼﺐ ﻭﻣﺮﺗﺒﺔ ﱂ ﻳﻜﻦ‬
‫ﻳﺘﺨﻴﻠﻬﻤﺎ‪.‬‬
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‫ﻋﻠﻰ ﻛﻞ ﺃﺏ ﻭﺃﻡ ﻣﻞﺀ ﺭﺅﻭﺱ ﺃﻃﻔﺎﳍﻤﺎ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳـﺘﻢ‬
‫ﻣﻞﺀ ﻫﺬﻩ ﺍﻟﺮﺅﻭﺱ ﲟﺎ ﻻ ﻳﻨﻔﻊ‪ ،‬ﻷﻥ ﺍﻟﻘﻠﻮﺏ ﺍﳋﺎﻟﻴﺔ ﻣـﻦ ﺍﳊﻘﻴﻘـﺔ‪ ،‬ﻭﺍﻷﺭﻭﺍﺡ‬
‫ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﲟﺜﺎﺑﺔ ﻣﺰﺍﺭﻉ ﺻﺎﳊﺔ ﻹﻧﺒﺎﺕ ﻛﻞ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻀﺎﺭﺓ ﻭﻟﻨﻤﺎﺋﻬﺎ‪.‬‬
‫ﻭﻳﻜﻮﻥ ﺍﳊﺼﺎﺩ ﻣﻦ ﻧﻮﻉ ﺍﻟﺒﺬﻭﺭ ﺍﻟﱵ ﺑ‪‬ﺬﺭﺕ ﻓﻴﻬﺎ‪.‬‬
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‫ﺇﻥ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻫﻮ ﺍﲣﺎﺫ ﺍﳌﻌﺮﻓﺔ ﻣﺮﺷﺪﹰﺍ ﻭﻫﺎﺩﻳﹰﺎ ﻟﻺﻧﺴﺎﻥ ﻭﻟﺘﻨـﻮﻳﺮ‬
‫ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﺗﺮﻗﻰ ﺑﺎﻹﻧﺴﺎﻥ ﳓﻮ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻟﺬﺍ ﻓـﺎﻟﻌﻠﻮﻡ ﺍﻟـﱵ ﻻ‬
‫ﺗﺘﻨﺎﻭﻝ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻟﻺﻧﺴﺎﻥ ﺗﻜﻮﻥ ﻋﺒﺌﹰﺎ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ‪ .‬ﻭﻛﻞ ﻣﻌﺮﻓـﺔ ﻻ‬
‫ﺗﻮﺟﻪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻷﻫﺪﺍﻑ ﺍﻟﺴﺎﻣﻴﺔ ﻟﻴﺴﺖ ﺇ ﹼﻻ ﻋﺒﺌﺎ ﻟﻠﻘﻠﺐ ﻭﺍﻟﻔﻜﺮ ﻻ ﻓﺎﺋـﺪﺓ‬
‫ﻣﻨﻬﺎ‪.‬‬

‫ﺍﻟﻌﻠﻢ ﻫﻮ ﺃﻥ ﺗﻌﺮﻑ‬
‫ﺃﻥ ﺗﻌﺮﻑ ﻧﻔﺴﻚ‬
‫ﻓﺎﻥ ﱂ ﺗﻌﺮﻓﻬﺎ‬
‫ﻓﺎﻟﻌﻔﺎﺀ ﻋﻠﻰ ﻣﺎ ﻗﺮﺃﺕ‬
‫)ﺍﻟﺸﺎﻋﺮ ﻳﻮﻧﺲ ﺃﻣﺮﻩ(‬

‫ﻳ‪‬ﻌﺪ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻭﺿﺤﺖ ﻏﺎﻳﺘﻪ ﻭﻫﺪﻓﻪ ﻭﺳﻴﻠﺔ ﺑﺮﻛﺔ ﺩﺍﺋﻤﻴـﺔ ﻟـﺼﺎﺣﺒﻪ‪،‬‬
‫ﻭﻛﻨـﺰﺍ ﻻ ﻳﻔﲎ‪ .‬ﻭﺍﻟﺬﻳﻦ ﳝﻠﻜﻮﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻨـﺰ ﻳﻜﻮﻧﻮﻥ ﲟﺜﺎﺑﺔ ﻧﺒﻊ ﻣـﺎﺀ‬

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‫ﺳﺎﺋﻎ ﺷﺮﺍﺑﻪ ﻳﺮﺩﻩ ﺍﻟﻨﺎﺱ ﻃﻮﺍﻝ ﺣﻴﺎ‪‬ﻢ ﻭﺑﻌﺪﻫﺎ‪ ،‬ﻭﻳﻜﻮﻧﻮﻥ ﻭﺳﻴﻠﺔ ﺧﲑ‪ .‬ﺃﻣـﺎ‬
‫ﺍﻟﻔﺮﺿﻴﺎﺕ ﺍﳉﻮﻓﺎﺀ ﺍﻟﱵ ﺗﻠﻘﻲ ﺍﻟﺸﻜﻮﻙ ﻭﺍﻟﺮﻳﺐ ﰲ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺗﻌـﺘﻢ ﺍﻷﺭﻭﺍﺡ‬
‫ﻭﺍﻟﱵ ﻻ ﲤﻠﻚ ﺃﻫﺪﺍﻓﺎ ﻭﺍﺿﺤﺔ ﻓﻬﻲ ﻛﻮﻣﺔ ﻣﻦ ﺍﳌﺰﺍﺑﻞ ﺍﻟﱵ ﺗﻄﲑ ﺣﻮﳍﺎ ﺍﻷﺭﻭﺍﺡ‬
‫ﺍﻟﻜﺪﺭﺓ ﻭﺍﻟﻴﺎﺋﺴﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﻓﺨﺎ ﻭﻣﺼﻴﺪﺓ ﻟﻸﺭﻭﺍﺡ‪.‬‬
‫ﺇﻥ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺼﻨﺎﻋﺔ ﲢﺘﻮﻳﺎﻥ ﻓﺮﻭﻋﺎ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﻛﻞ ﻓﺮﻉ ﻟﻪ ﻓﻮﺍﺋﺪﻩ ﻟﻠﺠﻤﻴﻊ‪.‬‬
‫ﻭﻟﻜﻦ ﲟﺎ ﺃﻥ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﻗﺼﲑ ﻭﻗﺎﺑﻠﻴﺎﺗﻪ ﳏﺪﻭﺩﺓ‪ ،‬ﻓﻼ ﻳـﺴﺘﻄﻴﻊ ﺍﺳـﺘﻴﻌﺎﺏ‬
‫ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ .‬ﻟﺬﺍ ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﺃﻥ ﻳﺘﻌﻠﻢ ﻣﺎ ﻳﻔﻴﺪ ﻧﻔﺴﻪ ﻭﺃﻣﺘﻪ‪ ،‬ﻭﻻ‬
‫ﻳﻀﻴﻊ ﻋﻤﺮﻩ ﺳﺪﻯ ﰲ ﺃﻣﻮﺭ ﻻ ﺿﺮﻭﺭﺓ ﻭﻻ ﺣﺎﺟﺔ ﳍﺎ‪.‬‬
‫ﻭﺭﺟﻞ ﺍﻟﻌﻠﻢ ﺍﳊﻖ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻭﳚﺮﻱ ﲝﻮﺛﻪ ﰲ ﻇﻞ ﺃﺻﺪﻕ ﺍﻟﺒﻴﺎﻧـﺎﺕ‬
‫ﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﻳﻨﻈﻤﻬﺎ ﰲ ﻇﻞ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻋﻠﻰ ﻫﺪﺍﻫﺎ‪ .‬ﻟﺬﺍ ﻳﻜﻮﻥ ﺑﺎﻟـﻪ‬
‫ﻣﻄﻤﺌﻨﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ‪.‬‬
‫ﺃﻣﺎ ﺑﻌﺾ ﺍﻟﻨﻔﻮﺱ ﺍﳌﺴﻜﻴﻨﺔ ﺍﶈﺮﻭﻣﺔ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻓﺘﻈﻞ ﺗﻐﲑ ﻃﺮﻳﻘﻬﺎ‬
‫ﻭﺍﲡﺎﻫﻬﺎ‪ ،‬ﻭﺗﻘﻀﻲ ﻋﻤﺮﻫﺎ ﰲ ﺇﻃﻼﻕ ﺍﳊﺴﺮﺍﺕ ﻭﺍﻷﻧﲔ‪ ،‬ﻷ‪‬ـﺎ ﻻ ﺗـﺴﺘﻄﻴﻊ‬
‫ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺃﻭﻫﺎﻣﻬﺎ ﺍﳌﺮﻳﻀﺔ‪.‬‬
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‫ﺇﻥ ﻗﺪﺭ ﻛﻞ ﺷﺨﺺ ﻭﻗﻴﻤﺘﻪ ﻣﺮﺗﺒﻄﺔ ﲟﻀﻤﻮﻥ ﻭﻏﲎ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺣـﺼﻠﻪ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺴﺘﻐﻞ ﻋﻠﻤﻪ ﰲ ﳎﺎﻝ ﺍﻟﺸﺎﺋﻌﺎﺕ ﺗﻜﻮﻥ ﻗﻴﻤﺘﻪ ﺑﻘﻴﻤﺔ ﺗﻠﻚ ﺍﻟـﺸﺎﺋﻌﺎﺕ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺬﻱ ﻳﺴﺘﻐﻞ ﻋﻠﻤﻪ ﻭﻳﺴﺘﻌﻤﻠﻪ ﻛﻤﻨﺸﻮﺭ ﰲ ﲢﻠﻴﻞ ﺍﳊـﻮﺍﺩﺙ ﻭﺍﻷﺷـﻴﺎﺀ‪،‬‬
‫ﻭﻳﻮﺟﻪ ﻋﻠﻤﻪ ﻹﺿﺎﺀﺓ ﺍﳌﻨﺎﻃﻖ ﺍﳌﻈﻠﻤﺔ ﻭﺍﻟﻄﲑﺍﻥ ﻭﺇﻧﺎﺭ‪‬ـﺎ ﺑﻌﻠﻤـﻪ ﻭﻣﻌﺮﻓﺘـﻪ‬
‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﺎﺋﻖ ﺍﳌﻮﺟﻮﺩﺓ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻓﻘﺪﺭﻩ ﻭﻗﻴﻤﺘﻪ ﺑﻘﻴﻤﺔ ﻋﻠـﻮ‬
‫ﻃﲑﺍﻧﻪ‪.‬‬

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 ‫ﺣﻔﻆ ﺍﻟﺴﺮ‬

‫ﺍﻟﺴﺮ ﻛﺎﻟﻌﺮﺽ‪ ،‬ﻓﻤﻦ ﺻﺎﻥ ﺳﺮﹰﺍ ‪-‬ﺳﻮﺍ ًﺀ ﺃﻛﺎﻥ ﻟﻪ ﺃﻡ ﻟﻐﲑﻩ‪ -‬ﻓﻜﺄﻧﻪ ﺻـﺎﻥ‬
‫ﻋﺮﺿﻪ‪ .‬ﻭﻣﻦ ﺑﺎﺡ ﺑﻪ ﻓﻜﺄﻧﻪ ﺧﺎﻥ ﺷﺮﻓﻪ ﻭﻛﺮﺍﻣﺘﻪ ﻭﱂ ﻳﺮﺍﻉ ﺣﺮﻣﺔ ﺫﻟﻚ ﺍﻟـﺴﺮ‬
‫ﺣﻖ ﺍﻟﺮﻋﺎﻳﺔ‪.‬‬
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‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﻮﺩﻉ ﺃﻱ ﺇﻧﺴﺎﻥ ﺳﺮﻩ ﻟﺪﻳﻪ ﺃﻣﻴﻨﹰﺎ ﺃﻣﺎﻧﺔ ﻣﻦ‬
‫ﻻ ﻳﺘﺮﺩﺩ ﰲ ﺇﻳﺪﺍﻉ ﻋﺮﺿﻪ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺛﻘﹰﺎ ﺃﻧﻪ ﺳﻴﺒﺪﻱ ﻧﻔﺲ ﺣﺮﺻﻪ ﻫﻮ‬
‫ﰲ ﺻﻴﺎﻧﺔ ﻋﺮﺿﻪ‪ .‬ﻓﻜﻤﺎ ﻻ ﳚﻮﺯ ﺇﻳﺪﺍﻉ ﺃﻣﺎﻧﺔ ﻟﺪﻯ ﺷﺨﺺ ﻏﲑ ﺃﻣﲔ ﻛﺬﻟﻚ ﻻ‬
‫ﳚﻮﺯ ﺇﻳﺪﺍﻉ ﺍﻟﺴﺮ ﻟﺪﻯ ﻣﻦ ﻻ ﻳﻌﺪ ﺍﻟﺴﺮ ﻋﺮﺿﻪ ﻭﺷﺮﻓﻪ‪.‬‬
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‫ﺻﻴﺎﻧﺔ ﺍﻟﺴﺮ ﻭﺍﺣﺘﺮﺍﻡ ﺃﺳﺮﺍﺭ ﺍﻵﺧﺮﻳﻦ ﻣﻴﺰﺓ ﺇﻧـﺴﺎﻧﻴﺔ ﻣﺮﺗﺒﻄـﺔ ﺑـﺎﻹﺭﺍﺩﺓ‬
‫ﻭﺍﻹﺩﺭﺍﻙ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻳﻔﺘﻘﺮﻭﻥ ﺇﱃ ﺍﻹﺭﺍﺩﺓ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺣﻔﻆ ﺍﻟﺴﺮ‪ ،‬ﻛﻤـﺎ ﺃﻥ‬
‫ﺍﻟﺴﺬﺝ ﻭﺍﻟﺒﺴﻄﺎﺀ ﺍﻟﺬﻳﻦ ﻻ ﻳﺪﺭﻛﻮﻥ ﻋﻮﺍﻗﺐ ﻣﺎ ﻳﻌﻤﻠﻮﻥ ﺃﻭ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ﻻ ﳝﻜﻦ‬
‫ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻛﺘﻮﻣﲔ‪.‬‬
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‫ﺍﻟﺬﻱ ﻳﻮﺩﻉ ﺳﺮﻩ ﺇﱃ ﺷﺨﺺ ﺳﺒﻖ ﻭﺃﻥ ﺃﻓﺸﻰ ﺳﺮﻩ ﻋﺪﺓ ﻣﺮﺍﺕ ﻳـﱪﻫﻦ‬
‫ﻋﻠﻰ ﻣﺪﻯ ﻋﺠﺰﻩ ﰲ ﺍﺧﺘﻴﺎﺭ ﻣﻦ ﻳﻮﺩﻉ ﺇﻟﻴﻪ ﺍﻟﺴﺮ‪ ،‬ﻭﻳﺪﻝ ﻛﺬﻟﻚ ﻋﻠﻰ ﺿـﻌﻒ‬
‫ﺇﺩﺭﺍﻛﻪ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻧﻀﺞ ﻗﻠﺒﻪ ﺑﺎﻹﳝﺎﻥ‪ ،‬ﻭﺇﻧﻔﺘﺤﺖ ﺑﺼﲑﺗﻪ ﻓﻼ ﳝﻜﻦ ﺧﺪﺍﻋﻪ ﻭﻻ‬
‫ﺍﺳﺘﻐﻔﺎﻟﻪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﺳﺘﻐﻔﺎﻝ‪.‬‬
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‫ﻻ ﺷﻚ ﺃﻥ ﻋﻠﻰ ﺍﻟﺸﺨﺺ ﺃﻥ ﻳﻘﺪﻡ ﺍﻟﺒﻴﺎﻧﺎﺕ ﻭﺍﻟﺘﻮﺿﻴﺤﺎﺕ ﺍﳌﻨﺎﺳﺒﺔ ﻣﱴ ﻣﺎ‬

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 ‫ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺿﺮﻭﺭﺓ ﻟﺬﻟﻚ‪ .‬ﻭﻟﻜﻦ ﻋﻠﻴﻪ ﺃﻥ ﳛﺬﺭ ﻣﻦ ﻓﺘﺢ ﻗﻠﺒﻪ ﻭﺇﻓﺸﺎﺀ ﺃﺳﺮﺍﺭﻩ‬
‫ﻉ‪ .‬ﻭﻟﻴﻌﻠﻢ ﻭﻟﻴﺘﺬﻛﺮ ﺑﺄﻥ ﺍﻟﺬﻳﻦ ﻳﻔﺘﺤﻮﻥ ﻗﻠﻮ‪‬ﻢ ﻭﻳﻔﺸﻮﻥ ﺃﺳﺮﺍﺭﻫﻢ‬ ‫ﺩﻭﻥ ﺃﻱ ﺩﺍ ٍ‬
‫ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﺩﻭﻥ ﺃﻱ ﻣﻮﺟﺐ ﺳﻴﻀﺮﻭﻥ ﺑﺄﻧﻔﺴﻬﻢ ﻭﲟﺠﺘﻤﻌﻬﻢ ﺿﺮﺭﹰﺍ ﺑﻠﻴﻐﹰﺎ ﻭﻗﺪ‬
‫ﻳﺪﻓﻌﻮﻥ ﺑﻪ ﺇﱃ ﺍﻟﺘﻬﻠﻜﺔ‪.‬‬
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‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﺬﺭ ﻣﻦ ﺇﻓﺸﺎﺀ ﺃﺳﺮﺍﺭﻩ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﺣـﺬﺭﹰﺍ ﺷـﺪﻳﺪﹰﺍ‪..‬‬
‫ﻭﻻﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺳﺮﺍﺭ ﺍﹸﻣﻮﺭﹰﺍ ﻗﺒﻴﺤﺔ ﻭﻻ ﺗﺆﺩﻱ ﺇﱃ ﺃﻱ ﻧﺘﻴﺠﺔ ﻣﻔﻴﺪﺓ‪.‬‬
‫ﻓﻬﺬﺍ ﺳﻴﺨﺠﻞ ﺃﺻﺪﻗﺎﺀﻩ ﻭﻳﻔﺮﺡ ﺃﻋﺪﺍﺀﻩ ﰲ ﺃﻛﺜﺮ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻭﻳﺆﺩﻱ ﺇﱃ ﺃﻣﻮﺭ ﻻ‬
‫ﲢﻤﺪ ﻋﻘﺒﺎﻫﺎ‪.‬‬
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‫ﻟﻘﺪ ﺧﻠﻘﺖ ﺍﻟﺼﺪﻭﺭ ﻛﻲ ﺗﻜﻮﻥ ﺻﻨﺪﻭﻗﹰﺎ ﻟﻸﺳﺮﺍﺭ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻗﻔﻠﻬﺎ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ‬
‫ﻣﻔﺘﺎﺣﻬﺎ‪ .‬ﻓﺈﻥ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻘﻔﻞ ﻭﰲ ﺍﳌﻔﺘﺎﺡ ﺃﻱ ﺿﺮﺭ ﺃﻭ ﻋﻄـﻞ ﳌـﺎ ﻛـﺎﻥ‬
‫ﺑﺈﻣﻜﺎﻥ ﺃﺣﺪ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﳉﻮﺍﻫﺮ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻫﺬﺍ ﺍﻟﺼﻨﺪﻭﻕ‪.‬‬
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‫ﲟﺎ ﺃﻥ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﻔﺸﻲ ﻟﻚ ﺃﺳﺮﺍﺭ ﺍﻵﺧﺮﻳﻦ ﺳﻴﻔﺸﻲ ﺳـﺮﻙ ﺃﻳـﻀﹰﺎ‬
‫ﻟﻶﺧﺮﻳﻦ‪ ،‬ﺇﺫﻥ ﳚﺐ ﺃ ﹼﻻ ﺗﻌﻄﻲ ﻓﺮﺻﺔ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺃﻱ ﺃﻣﺮ ﻣﻦ ﺃﻣﻮﺭﻙ ﻣﻬﻤﺎ‬
‫ﻛﺎﻧﺖ ﺿﺌﻴﻠﺔ ﺍﻷﳘﻴﺔ ﳌﺜﻞ ﻫﺆﻻﺀ ﺍﻷﺷﺨﺎﺹ ﻏﲑ ﺍﳌﺘﻮﺍﺯﻧﲔ‪.‬‬
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‫ﻫﻨﺎﻙ ﺳﺮ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻔﺮﺩ‪ ،‬ﻭﺳﺮ ﻳﺘﻌﻠﻖ ﺑﺎﻷﺳﺮﺓ‪ ،‬ﻭﺳﺮ ﻳﺘﻌﻠﻖ ﺑﺎ‪‬ﺘﻤﻊ ﻭﺑﺎﻷﻣﺔ‬
‫ﺃﲨﻌﻬﺎ‪ ...‬ﻓﻌﻨﺪ ﺇﻓﺸﺎﺀ ﺳﺮ ﻓﺮﺩ ﺗﺘﻌﺮﺽ ﻛﺮﺍﻣﺔ ﺍﻟﻔﺮﺩ ﻟﻼﻧﺘﻘﺎﺹ‪ .‬ﻭﻋﻨﺪ ﺇﻓـﺸﺎﺀ‬
‫ﺳﺮ ﺍﻟﻌﺎﺋﻠﺔ ﺗﺘﻌﺮﺽ ﻛﺮﺍﻣﺔ ﺍﻟﻌﺎﺋﻠﺔ ﻟﻼﻧﺘﻘﺎﺹ‪ .‬ﻭﻋﻨﺪ ﺇﻓﺸﺎﺀ ﺳﺮ ﳎﺘﻤﻊ ﺗﺘﻌـﺮﺽ‬
‫ﻛﺮﺍﻣﺔ ﺍ‪‬ﺘﻤﻊ ﻭﺍﻷﻣﺔ ﻟﻼﻧﺘﻘﺎﺹ‪ .‬ﻷﻥ ﺍﻟﺴﺮ ﻳﺸﻜﻞ ﻗﻮﺓ ﻟﺼﺎﺣﺒﻪ ﻣﺎ ﺑﻘـﻲ ﰲ‬
‫ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻨﻘﻠﺐ ﺇﱃ ﺳﻼﺡ ﻳﺴﺘﻌﻤﻞ ﺿﺪﻩ ﺇﻥ ﺍﻧﺘﻘﻞ ﺇﱃ ﺃﻳﺪﻱ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﺖ ﺃﺳﲑﻩ"‪.‬‬‫ﻟﺬﺍ ﻗﺎﻝ ﺃﺟﺪﺍﺩﻧﺎ‪" :‬ﺳﺮﻙ ﺃﺳﲑﻙ‪ ،‬ﻓﺈﻥ ﺃﻓﺸﻴﺘﻪ ﻛﻨ ‪‬‬
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‫ﻭﻛﻤﺒﺪﺇ‪ ،‬ﻛﻢ ﻣﻦ ﺃﻣﻮﺭ ﻣﻬﻤﺔ ﻛﺎﻥ ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﳛﺘﻔﻆ ﺍﻟﻘﺎﺋﻤﻮﻥ ‪‬ـﺎ‬
‫ﺳﺮﺍﹰ‪ ،‬ﺇ ﹼﻻ ﺃ‪‬ﻢ ﻋﺠﺰﻭﺍ ﻋﻦ ﺫﻟﻚ ﻓﻠﻢ ﻳﺴﺘﻄﻴﻌﻮﺍ ﻣﻦ ﰒ ﺗﺴﺠﻴﻞ ﺧﻄﻮﺓ ﻭﺍﺣـﺪﺓ‬
‫ﺇﱃ ﺍﻷﻣﺎﻡ‪ .‬ﺑﻞ ﺇﻥ ﻋﺪﻡ ﺍﺣﺘﻔﺎﻇﻬﻢ ﺑﺎﻟﺴﺮ ﺃﺩﻯ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺇﱃ ﻭﻗﻮﻋﻬﻢ‬
‫ﰲ ﳐﺎﻃﺮ ﺟﺪﻳﺔ‪ .‬ﻭﻳﻜﺘﺴﺐ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﳘﻴﺔ ﺍﺳﺘﺜﻨﺎﺋﻴﺔ ﺇﻥ ﻛﺎﻥ ﻣﺘﻌﻠﻘـﹰﺎ ﲝﻴـﺎﺓ‬
‫ﺍﻷﻣﺔ ﻭﺑﻘﺎﺋﻬﺎ‪.‬‬
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‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﺬﺭ ﻣﻦ ﺇﻳﺪﺍﻉ ﺃﺳﺮﺍﺭﻩ ﻟﺸﺨﺺ ﺃﲪـﻖ‪ .‬ﻓﻌـﻼﻭﺓ ﻋﻠـﻰ‬
‫ﺍﺣﺘﻤﺎﻝ ﺳﻮﺀ ﺍﻟﻨﻴﺔ ﻋﻨﺪﻩ ﻓﻘﺪ ﻳﻔﺸﻲ ﺃﺳﺮﺍﺭﻙ ﻭﻫﻮ ﻳﻈﻦ ﺃﻧﻪ ﻳﺴﺪﻱ ﺇﻟﻴﻚ ﻣﻌﺮﻭﻓﺎ‪.‬‬

‫ﺍﳊﻴـﻄﺔ ‪‬‬

‫ﺍﲣﺎﺫ ﺍﳊﻴﻄﺔ ﺗﺼﺮﻑ ﻣﻬﻢ ﳛﻮﻝ ﺩﻭﻥ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳋﺴﺎﺭﺓ ﰲ ﺃﻱ ﺃﻣـﺮ ﺃﻭ‬
‫ﰲ ﺃﻱ ﻓﻌﺎﻟﻴﺔ ﻣﻦ ﺩﻭﻥ ﻣﻮﺍﺟﻬﺔ ﺍﳌﺼﺎﺋﺐ ﰒ ﺇﻃﻼﻕ ﺍﳊﺴﺮﺍﺕ‪ .‬ﻓﻤـﺎ ﺃﻛﺜـﺮ‬
‫ﺍﶈﺎﻭﻟﲔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺮﺍﻋﻮﺍ ﺍﻷﺳﺒﺎﺏ ﺣﻖ ﺍﻟﺮﻋﺎﻳﺔ ﻭﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ ﺃ‪‬ﻢ ﱂ‬
‫ﳚﺪﻭﺍ ﺃﻣﺎﻣﻬﻢ ﺇ ﹼﻻ ﺇﻃﻼﻕ ﺍﻟﺰﻓﺮﺍﺕ ﺃﻭ ﻧﺪﺏ ﺣﻈﻬﻢ ﻭﻟﻮﻡ ﺍﻟﻘﺪﺭ‪ .‬ﻓﻬﻢ ﻳﻘﺼﺮﻭﻥ‬
‫ﰲ ﺭﻋﺎﻳﺔ ﺍﻷﺳﺒﺎﺏ ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﰒ ﻳﻘﻌﻮﻥ ﰲ ﺍﳋﻄﺄ ﻋﻨﺪﻣﺎ ﻳﻨﺘﻘﺪﻭﻥ ﺍﻟﻘﺪﺭ‪.‬‬
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‫ﺗﺘﻨﺎﺳﺐ ﺃﳘﻴﺔ ﺍﳊﻴﻄﺔ ﻭﻣﺮﺍﻋﺎﺓ ﺍﲣﺎﺫ ﺍﻟﺘﺪﺍﺑﲑ ﺍﻟﻼﺯﻣﺔ ﻣﻊ ﺃﳘﻴﺔ ﺍﳍﺪﻑ ﺍﻟﺬﻱ‬
‫ﺗﺴﺘﻬﺪﻓﻪ ﺃﻱ ﳏﺎﻭﻟﺔ ﺃﻭ ﻧﺸﺎﻁ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﱂ ﻳﻘﻢ ﺃﻱ ﺷﺨﺺ ﺑﺘﻨﻈـﻴﻢ ﺃﻋﻤﺎﻟـﻪ‬
‫ﻭﺍﻷﺧﺬ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻷﺭﺑﺎﺡ ﻭﺍﳋﺴﺎﺋﺮ ﺍﶈﺘﻤﻠﺔ ﻟﻠﻤﺴﺆﻭﻟﻴﺔ ﺍﻟﱵ ﺃﺧﺬﻫﺎ ﻋﻠﻰ‬
‫ﻋﺎﺗﻘﻪ‪ ،‬ﻭﻧﺴﺒﺔ ﺃﳘﻴﺔ ﻭﻣﻘﺪﺍﺭ ﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻓﻬﻮ ﺇﻣﺎ ﺷﺨﺺ ﻏـﲑ ﺟـﺪﻱ ﰲ‬
‫ﺃﻋﻤﺎﻟﻪ ﻫﺬﻩ‪ ،‬ﺑﻞ ﺷﺨﺺ ﻣﻐﺎﻣﺮ‪ ،‬ﺃﻭ ﻫﻮ ﺷﺨﺺ ﺳﺎﺫﺝ ﻭﺃﲪﻖ‪ .‬ﻭﻗﻴﺎﻡ ﻫـﺆﻻﺀ‬
‫ﺍﳊﻤﻘﻰ ﲟﺜﻞ ﻫﺬﻩ ﺍﶈﺎﻭﻻﺕ ﺃﺳﻮﺃ ﻣﻦ ﺍﳉﻤﻮﺩ ﻭﻋﺪﻡ ﺍﳊﺮﻛﺔ‪.‬‬
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‫ﺇﻥ ﺍﲣﺎﺫ ﺍﳊﻴﻄﺔ ﻭﺍﻟﺘﺪﺍﺑﲑ ﺍﻟﻼﺯﻣﺔ ﺭﺃﲰﺎﻝ ﻛﺒﲑ ﻟﻺﻧـﺴﺎﻥ ﺍﻟـﺬﻱ ﻳﺄﻣـﻞ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﺒﺘﻐﺎﻩ‪ .‬ﻭﺇﺑﺪﺍﺀ ﺃﻱ ﺗﺮﺍﺥ ﺃﻭ ﺇﳘﺎﻝ ﺧﻄﺄ ﻛـﺒﲑ‪ ،‬ﺇﺫ ﺳـﻴﺆﺩﻱ ﰲ‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺇﱃ ﺗﺒﺎﺩﻝ ﺍﻻ‪‬ﺎﻣﺎﺕ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻗﻞ ﻫﻮ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﳚﺪ ﺍﳊﻠﻮﻝ‬
‫ﺍﻟﻼﺯﻣﺔ ﻟﻸﺿﺮﺍﺭ ﺍﳌﺘﻮﻗﻌﺔ ﻭﻳﺘﻼﻓﺎﻫﺎ ﻗﺒﻞ ﻇﻬﻮﺭﻫﺎ‪ .‬ﺃﺟﻞ ﻓﻜﻤﺎ ﻗﺎﻝ ﺃﺟـﺪﺍﺩﻧﺎ‪:‬‬
‫"ﻋﻠﻴﻚ ﺃﻥ ﲤﺴﻚ ﺑﺘﻼﺑﻴﺐ ﺍﻟﻨﺸﺎﻝ ﻗﺒﻞ ﺃﻥ ﻳﻨﺸﻠﻚ"‪.‬‬
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‫ﻋﻠﻰ ﻛﻞ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻨﺎﻭﻝ ﻛﻞ ﻋﻤﻞ ﺿﻤﻦ ﺧﻄﺔ ﻣﺴﺒﻘﺔ ﻭﺗﺪﺑﲑ‪ ،‬ﻭﻋﻠﻴـﻪ‬
‫ﲡﻨﺐ ﻛﻞ ﺷﻲﺀ ﻻ ﻳﺆﺩﻱ ﰲ ﺍﻟﻨﺘﻴﺠﺔ ﺇﱃ ﻓﺎﺋﺪﺓ ﻣﺎﺩﻳﺔ ﻭﻓﻀﻴﻠﺔ ﻣﻌﻨﻮﻳـﺔ ﲡﻨﺒـﹰﺎ‬
‫ﻗﻄﻌﻴﹰﺎ‪ .‬ﻓﻜﻞ ﳏﺎﻭﻟﺔ ﱂ ﻳﺆﺧﺬ ﳍﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺪﺑﲑ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳـﺔ ﺗﻌـﺪ ﻋﺒﺜـﹰﺎ‪.‬‬
‫ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻌﺒﺚ ﻳﺪﻝ ﻋﻠﻰ ﻧﻘﺼﺎﻥ ﻋﻘﻞ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﻭﻃﻔﻮﻟﺔ ﻋﻘﻠﻴﺘﻪ‪.‬‬
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‫ﺇﻥ ﺃﻱ ﺷﺨﺺ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻈﻬﺮ ﻗﺪﺭﻩ ﻭﻗﻴﻤﺘﻪ ﻭﻳﱪﻫﻦ ﻋﻠﻴﻬﺎ ﻋﻨﺪﻣﺎ ﻳﻨﺠﺢ‬
‫ﰲ ﺍﺟﺘﻴﺎﺯ ﺍﻻﻣﺘﺤﺎﻧﺎﺕ ﺍﻟﺼﻌﺒﺔ ﻭﺍﻟﻈﺮﻭﻑ ﻏﲑ ﺍﳌﻮﺍﺗﻴﺔ‪ .‬ﻭﳒﺎﺡ ﺍﻟﺪﻋﻮﺓ ﰲ ﻇـﻞ‬
‫ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻳﺴﺘﻨﺪ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺇﱃ ﺧﻄﺔ ﳏﻜﻤﺔ ﻭﺍﻟﺘـﺼﺮﻑ ﻭﺍﳊﺮﻛـﺔ‬
‫ﺿﻤﻦ ﻫﺬﻩ ﺍﳋﻄﺔ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻘﺪﺭ ﺃﻱ ﺷﺨﺺ ﻭﻗﻴﻤﺘﻪ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﻣﻘـﺪﺍﺭ‬
‫ﳒﺎﺣﻪ‪ ،‬ﻭﻳﺘﻨﺎﺳﺐ ﳒﺎﺣﻪ ﻣﻊ ﺻﺤﺔ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﱵ ﺍﲣﺬﻫﺎ ﻗﺒﻞ ﺍﻟﺒﺪﺀ ﰲ ﻣﺸﺮﻭﻋﻪ‬
‫ﻭﻋﻤﻠﻪ ﺗﻨﺎﺳﺒﹰﺎ ﻃﺮﺩﻳﹰﺎ‪.‬‬
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‫ﻛﻤﺎ ﺃﻥ ﺍﲣﺎﺫ ﺍﳊﻴﻄﺔ ﻻ ﻳﻌﲏ ﺍﳋﻮﻑ ﻭﺍﻟﺘﺮﺍﺟﻊ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﻷ‪‬ﻤﺎ ﺷـﻴﺌﺎﻥ‬
‫ﳐﺘﻠﻔﺎﻥ ﲤﺎﻣﺎﹰ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺍﳊﻴﻄﺔ ﻭﻋﻦ ﺍﲣﺎﺫ ﺍﻟﺘـﺪﺍﺑﲑ‬
‫ﺍﻟﻼﺯﻣﺔ ﻻ ﻋﻼﻗﺔ ﳍﺎ ﺑﺎﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺒﺴﺎﻟﺔ‪.‬‬
‫ﺻﺤﻴﺢ ﺃﻥ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﻟﺸﻖ ﺍﻷﻭﻝ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﺑﻌﺾ ﺍﻷﺿﺮﺍﺭ ﻭﺍﳋﺴﺎﺋﺮ‬
‫ﻭﻟﻜﻨﻬﺎ ﺃﺿﺮﺍﺭ ﳝﻜﻦ ﺗﻼﻓﻴﻬﺎ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﻌﺪﻭﻥ ﻋﺪﻡ ﺃﺧﺬ ﺍﳊﻴﻄـﺔ ﺷـﺠﺎﻋﺔ‬

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‫ﻭﺗﻜﻮﻥ ﺗﺼﺮﻓﺎ‪‬ﻢ ﻣﺘﺴﻤﺔ ﺑﺎﻟﺪﻭﻧﻜﻴﺸﻮﺗﻴﺔ ﻓﺈﻥ ﺃﺳﻠﻮ‪‬ﻢ ﻫﺬﺍ ﻳﻜـﻮﻥ ﺧﻄـﺮﹰﺍ‬
‫ﻭﺿﺎﺭﹰﺍ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪.‬‬
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‫ﻭﻛﻜﻞ ﺧﺼﻠﺔ ﺭﺩﻳﺌﺔ ﻓﺈﻥ ﺍﳋﺮﻭﺝ ﻻﺻﻄﻴﺎﺩ ﺍﳉﻤﺎﻫﲑ ﲢﺖ ﻋﻨﺎﻭﻳﻦ ﲢﺒـﻬﺎ‬
‫ﻫﺬﻩ ﺍﳉﻤﺎﻫﲑ ﻫﻮ ﳑﺎ ﻭﺭﺛﻨﺎﻩ ﻋﻦ ﺍﻟﻐﺮﺏ‪ .‬ﻭﻳﺮﻯ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻨﻮﻥ ﻫـﺬﻩ ﺍﻟﻔﻜـﺮﺓ‬
‫ﺍﻟﻠﻘﻴﻄﺔ ﺃﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺇﺣﺪﺍﺙ ﺿﻮﺿﺎﺀ ﰲ ﻛﻞ ﺣﺮﻛﺔ ﻛﺎﻟـﻀﻮﺿﺎﺀ ﺍﻟـﱵ‬
‫ﺗﻄﻠﻘﻬﺎ ﺍﻟﺪﺟﺎﺟﺔ ﻭﻫﻲ ﺗﻀﻊ ﺑﻴﻀﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻴﻨﻤﺎ ﻧﺮﻯ ﳓﻦ ﺃﻥ ﻛـﻞ ﻧـﺸﺎﻁ‬
‫ﳚﺐ ﺃﻥ ﳚﺮﻱ ﰲ ﺳﻜﻮﻥ ﻭﺻﱪ ﳛﺎﻛﻲ ﺳﻜﻮﻥ ﻭﺻﱪ ﺍﳌﺮﺟﺎﻥ ﺍﻟﺬﻱ ﻳﺘﻜـﺎﺛﺮ‬
‫‪‬ﺪﻭﺀ ﻭﺩﻭﻥ ﺿﻮﺿﺎﺀ ﰲ ﺃﻛﺜﺮ ﺍﻷﻣﺎﻛﻦ ﻫﺪﻭﺀﹰﺍ ﻭﺑﻌﺪﹰﺍ ﻋﻦ ﺍﻷﻧﻈﺎﺭ‪.‬‬
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‫ﺇﻥ ﻣﻨـﺰﻟﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺗﻘﺎﺱ ﺑﻌﻠﻮ ﳘﺘﻪ‪ .‬ﻭﺃﺑﺮﺯ ﻋﻼﻣﺎﺕ ﻋﻠـﻮ‬
‫ﺍﳍﻤﺔ ﻫﻮ ﺗﻀﺤﻴﺔ ﺍﻹﻧﺴﺎﻥ ﲟﻨﺎﻓﻌﻪ ﻭﲟﻠﺬﺍﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﺳﺒﻴﻞ ﺳﻌﺎﺩﺓ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﻻ ﺃﺩﺭﻱ ﺃﻫﻨﺎﻙ ﺗﻀﺤﻴﺔ ﺃﻛﱪ ﻣﻦ ﻗﻴﺎﻡ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺪﻭﺱ ﻋﻠﻰ ﻛﺮﺍﻣﺘﻪ ﻭﺷﺮﻓﻪ‬
‫ﰲ ﺳﺒﻴﻞ ﺳﻼﻣﺔ ﺍ‪‬ﺘﻤﻊ ﻭﻛﻈﻢ ﻏﻴﻈﻪ ﺑﺪ ﹰﻻ ﻣﻦ ﺇﻃﻼﻗﻪ ﺯﺋﲑ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﻭﺿـﻊ‬
‫ﺍﻟﻘﻴﻮﺩ ﻋﻠﻰ ﲨﻴﻊ ﺭﻏﺒﺎﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺴﻌﺎﺩﺗﻪ ﰲ ﻛﻞ ﻣﺮﺓ‪ ...‬ﺃﻫﻨﺎﻙ‬
‫ﺗﻀﺤﻴﺔ ﺃﻛﱪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻀﺤﻴﺔ؟‬
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‫ﻛﻤﺎ ﺃﻥ ﺣﺼﺮ ﳒﺎﺡ "ﺟﻴﻮﺵ ﺍﻟﻔﺎﺗﺢ" ﰲ ﺷﺠﺎﻋﺔ ﻭﺑﺴﺎﻟﺔ ﻫﺬﻩ ﺍﳉﻴـﻮﺵ‬
‫ﻭﻋﺪﻡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﳋﻄﻂ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﳊﻜﻴﻤﺔ ﳍﺬﻩ ﺍﳉﻴﻮﺵ ﻭﻋﺪﻡ ﺇﻋﻄﺎﺋﻬـﺎ‬
‫ﺃﻱ ﺃﳘﻴﺔ ﻳﻌﺪ ﻏﻔﻠﺔ ﻭﻗﺼﻮﺭ ﻓﻜﺮ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ ﺭﺑﻂ ﻛﻞ ﺃﺳـﺒﺎﺏ ﺍﻟﻨﺠـﺎﺡ‬
‫ﺑﺎﳉﺮﺃﺓ ﺍﻟﻌﻤﻴﺎﺀ ﻭﺑﺎﻟﺘﻬﻮﺭ ﻭﻋﺪﻡ ﺇﻋﻄﺎﺀ ﺃﻱ ﺃﳘﻴﺔ ﻻﲣﺎﺫ ﺍﻟﺘﺪﺍﺑﲑ ﺍﻟﻼﺯﻣﺔ ﲪﺎﻗﺔ ﻻ‬
‫ﺗﻐﺘﻔﺮ‪.‬‬
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‫ﺇﻥ ﺃﻱ ﲪﻠﺔ ﻧﺸﺎﻁ ﻭﻓﻌﺎﻟﻴﺔ ﻣﺜﻠﻬﺎ ﻣﺜﻞ ﺍﲣﺎﺫ ﺍﻟﺘﺪﺍﺑﲑ‪ ،‬ﺇﳕﺎ ﻫﻲ ﺩﻋﺎﺀ ﻣﺘﻮﺟﻪ ﷲ‬

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‫ﺗﻌﺎﱃ‪ .‬ﻭﳘﺎ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻭﺟﻬﺎﻥ ﳊﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺃﻱ ﻗﺼﻮﺭ ﻳﻄﺮﺃ ﻋﻠـﻰ‬
‫ﺃﺣﺪﳘﺎ ﻳﺆﺩﻱ ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ ﺇﱃ ﺍﻧﻘﻄﺎﻉ ﺍﳌﺪﺩ ﺍﻹﳍﻲ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﳑﺎ ﻳﺆﺩﻱ‬
‫ﺇﱃ ﺍﻟﻔﺸﻞ‪ .‬ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﻟﺴﲑ ﺩﻭﻥ ﺗﻌﺜﺮ ﺇﳕﺎ ﳝﻜﻦ ﻓﻘﻂ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﻫـﺬﺍ‬
‫ﺍﻟﺴﲑ ﻣﺴﺘﻨﺪﹰﺍ ﻛﻞ ﳊﻈﺔ ﺇﱃ ﺍﻟﺒﺼﲑﺓ ﺍﻟﻮﺍﻋﻴﺔ‪ .‬ﻓﻄﻮﰉ ﳌﻦ ﺃﺩﺭﻙ ﻫﺬﺍ ﻭﻓﻬﻤﻪ‪.‬‬

‫ﺍﻟﺸﻮﺭﻯ‬

‫"ﺳﻞ ﺧﺒﲑﹰﺍ‪ ..‬ﻓﺨﱪﺗﺎﻥ ﺍﺛﻨﺘﺎﻥ ﺃﻓﻀﻞ ﻣﻦ ﺧﱪﺓ ﻭﺍﺣﺪﺓ"‪.‬‬

‫ﺍﻟﺸﻮﺭﻯ ﻫﻮ ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ ﻟﺼﺤﺔ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﺘﺨﺬﺓ ﻭﺻﻮﺍ‪‬ﺎ‪ .‬ﻭﺍﻟﻘﺮﺍﺭﺍﺕ‬
‫ﺍﳌﺘﺨﺬﺓ ﺣﻮﻝ ﺃﻣﺮ ﻣﺎ ﺃﻭ ﻣﺴﺄﻟﺔ ﻣﺎ ﺇﻥ ﱂ ﻳﺘﻢ ﺍﻟﺘﻤﻌﻦ ﻓﻴﻬﺎ ﺟﻴﺪﹰﺍ ﻭﻋﺮﺿﻬﺎ ﻋﻠﻰ‬
‫ﺃﻓﻜﺎﺭ ﺍﻵﺧﺮﻳﻦ ﻟﻨﻘﺪﻫﺎ ﺳﺘﻨﺘﻬﻲ ﰲ ﺍﻟﻨﺘﻴﺠﺔ ﺇﱃ ﺍﳋﺴﺮﺍﻥ ﻭﺍﳍﺰﳝﺔ‪ .‬ﻭﻣﻦ ﺍﳌﻼﺣﻆ‬
‫ﺃﻥ ﺍﻟﺸﺨﺺ ﺍﳌﻨﻐﻠﻖ ﺑﺄﻓﻜﺎﺭﻩ ﻭﺍﻟﺬﻱ ﻻ ﳛﺘﺮﻡ ﺃﻓﻜﺎﺭ ﺍﻵﺧﺮﻳﻦ ﻭﻳﻜﻮﻥ ﲟﻌـﺰﻝ‬
‫ﻋﻨﻬﻢ ﻳﻜﻮﻥ ﻣﻌﺮﺿﹰﺎ ﻟﻸﺧﻄﺎﺀ ‪-‬ﻭﺇﻥ ﻛﺎﻥ ﺷﺨﺼﹰﺎ ﳑﺘﺎﺯﹰﺍ ﺑﻞ ﻋﺒﻘﺮﻳﹰﺎ‪ -‬ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺴﺘﺸﲑ ﺍﻵﺧﺮﻳﻦ ﰲ ﻛﻞ ﺃﻓﻜﺎﺭﻩ‪.‬‬
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‫ﺃﻋﻘﻞ ﺍﻟﻨﺎﺱ ﻫﻮ ﺃﻛﺜﺮﻫﻢ ﺍﺣﺘﺮﺍﻣﹰﺎ ﻟﻠﺸﻮﺭﻯ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﺍﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺃﻓﻜـﺎﺭ‬
‫ﺍﻵﺧﺮﻳﻦ‪ .‬ﺇﻥ ﻧﻔﻮﺱ ﻭﺃﺭﻭﺍﺡ ﺍﻟﺬﻳﻦ ﻳﻜﺘﻔﻮﻥ ﺑﺄﻓﻜﺎﺭﻫﻢ ﻋﻨﺪ ﻗﻴﺎﻣﻬﻢ ﺑﺄﻱ ﻧﺸﺎﻁ‬
‫ﺑﻞ ﺣﱴ ﺑﻔﺮﺽ ﺃﻓﻜﺎﺭﻫﻢ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﱂ ﺗﻨﻀﺞ ﺑﻌﺪ‪ ،‬ﻟﺬﺍ ﻓﻼ ﻳﺜﲑﻭﻥ ﺳﻮﻯ‬
‫ﺍﻟﻨﻔﻮﺭ ﻋﻨﺪ ﺍﻵﺧﺮﻳﻦ‪.‬‬
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‫ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺸﻮﺭﻯ ﺷﺮﻁ ﺃﻭﱄ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﻧﺘﺎﺋﺞ ﺟﻴﺪﺓ‪ .‬ﻓﺈﻥ ﺍﻟﺮﺟﻮﻉ‬
‫ﺇﱃ ﺁﺭﺍﺀ ﺍﻷﺻﺪﻗﺎﺀ ﻭﻋﺪﻡ ﺇﳘﺎﳍﺎ ﻭﺳﻴﻠﺔ ﻣﻬﻤﺔ ﺿﺪ ﺣﺼﻮﻝ ﻧﺘﺎﺋﺞ ﻭﺧﻴﻤﺔ‪.‬‬
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‫ﻗﺒﻞ ﻣﺒﺎﺷﺮﺓ ﺃﻱ ﻧﺸﺎﻁ ﳚﺐ ﺍﻟﻘﻴﺎﻡ ﺑﻜﻞ ﺍﻻﺳﺘﺸﺎﺭﺍﺕ ﺍﻟﻼﺯﻣـﺔ ﻭﻋـﺪﻡ‬
‫ﺍﻟﻘﺼﻮﺭ ﰲ ﺍﲣﺎﺫ ﺍﻟﺘﺪﺍﺑﲑ ﺍﻟﻼﺯﻣﺔ ﻟﻜﻲ ﻻ ﻳﺘﻢ ﺍ‪‬ﺎﻡ ﻫﺬﺍ ﻭﺫﺍﻙ ﻭﻧﻘـﺪ ﺍﻟﻘـﺪﺭ‬
‫ﻓﺘﺘﻀﺎﻋﻒ ﺑﺬﻟﻚ ﺍﳌﺼﻴﺒﺔ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺧﺎﻃﺊ‪ .‬ﺃﺟﻞ! ﻓﻘﺒﻞ ﺍﻟﻘﻴـﺎﻡ‬
‫ﺑﺄﻱ ﻋﻤﻞ ﻭﺑﺄﻱ ﻧﺸﺎﻁ ﺇﻥ ﱂ ﻳﺘﻢ ﺍﻟﺘﻔﻜﲑ ﺟﻴﺪﹰﺍ ﰲ ﺍﻟﻌﺎﻗﺒﺔ ﻭﺇﻥ ﱂ ﺗﺆﺧﺬ ﺁﺭﺍﺀ‬
‫ﺍ‪‬ﺮﺑﲔ ﻓﻼ ﳝﻜﻦ ﺍﻟﺘﻬﺮﺏ ﻣﻦ ﻋﺎﻗﺒﺔ ﺧﻴﺒﺔ ﺍﻷﻣﻞ ﻭﺍﻟﻨﺪﺍﻣﺔ‪.‬‬
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‫ﻛﻢ ﻣﻦ ﻧﺸﺎﻁ ﻭﻋﻤﻞ ﺑﺪﺉ ﺑﻪ ﺩﻭﻥ ﺇﻣﻌﺎﻥ ﻓﻜﺮ‪ ،‬ﻟﺬﺍ ﻓﻠﻢ ﻳـﺘﻢ ﺗـﺴﺠﻴﻞ‬
‫ﺧﻄﻮﺓ ﻭﺍﺣﺪﺓ ﻓﻴﻪ ﺇﱃ ﺍﻷﻣﺎﻡ‪ ...‬ﻟﻴﺲ ﻫﺬﺍ ﻓﺤﺴﺐ ﺑﻞ ﺧﺴﺮ ﺍﻟﻘـﺎﺋﻤﻮﻥ ﺑـﻪ‬
‫ﲰﻌﺘﻬﻢ ﻛﺬﻟﻚ‪ .‬ﺃﺟﻞ! ﻓﺎﻟﺸﺨﺺ ﺍﻟﺬﻱ ﳛﺎﻭﻝ ﲢﻘﻴﻖ ﻛﻞ ﻣﺎ ﳜﻄﺮ ﻋﻠﻰ ﺑﺎﻟﻪ‪،‬‬
‫ﻋﻨﺪﻣﺎ ﻳﺼﺎﺏ ﲞﻴﺒﺔ ﺍﻷﻣﻞ ﻋﺎﺟﻼ ﺃﻡ ﺁﺟﻼ ﻧﺘﻴﺠﺔ ﺳﻠﻮﻛﻪ ﻣﺜﻞ ﻫـﺬﻩ ﺍﻟﻄـﺮﻕ‬
‫ﺍﳋﺎﻃﺌﺔ‪ ،‬ﻳﻘﻊ ﰲ ﺍﻟﻴﺄﺱ ﺣﱴ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺴﺘﻄﻴﻊ ﺇﳒﺎﺯﻫﺎ‪.‬‬
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‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃ ﹼﻻ ﻳﻔﺘﺢ ﺃﺑﺪﹰﺍ ﺃﺑﻮﺍﺑﹰﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺳـﺪﻫﺎ‪ ،‬ﻭﺇ ﹼﻻ ﺗـﺴﺮﺑﺖ ﺇﱃ‬
‫ﺍﻟﺪﺍﺧﻞ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﻣﻦ ﺍﳌﻨﺎﻓﺬ ﺍﳌﻔﺘﻮﺣﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺗﻘﻀﻲ ﻋﻠـﻰ‬
‫ﺍﻵﺧﺮﻳﻦ ﻭﻋﻠﻰ ﻛﺮﺍﻣﺘﻪ ﺍﻳﻀﹰﺎ‪ .‬ﻓﻜﻢ ﻣﻦ ﻏﺎﻓﻞ ﺍﻧﺴﺎﻕ ﻭﺭﺍﺀ ﺧﻴﺎﻻﺗـﻪ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﺴﺘﺸﲑ ﺃﺣﺪﹰﺍ ﻓﻠﺪﻏﺘﻪ ﺍﻟﺜﻌﺎﺑﲔ ﺍﻟﱵ ﻧﺒﻬﻬﺎ ﻭﺃﻳﻘﻈﻬﺎ ﻣﻦ ﺟﺤﻮﺭﻫـﺎ ﻓﺄﺧﺮﺟﺘـﻪ‬
‫ﺧﺎﺭﺝ ﺍﻟﺼﻒ ﻭﺷﻠﺖ ﺣﺮﻛﺘﻪ‪ .‬ﻭﺍﳋﻄﺐ ﻗﺪ ﻳﻜﻮﻥ ﻳﺴﲑﹰﺍ ﻟﻮ ﺃﻧﻪ ﻭﺣﺪﻩ ﻛـﺎﻥ‬
‫ﺍﳋﺎﺭﺝ ﻣﻦ ﺍﻟﺼﻒ ﻭﻭﺣﺪﻩ ﺍﳌﺸﻠﻮﻝ‪.‬‬

‫ﺍﳌﺴﺎﳏﺔ‬

‫ﺍﻓﺘﺢ ﺻﺪﺭﻙ ﻟﻠﺠﻤﻴﻊ‪ ...‬ﺍﻓﺘﺤﻪ ﺃﻛﺜﺮ ﻣﺎ ﺗﺴﺘﻄﻴﻊ‪ ...‬ﻟـﻴﻜﻦ ﻛـﺎﻟﺒﺤﺮ‪...‬‬

‫ﻟﺘﻤﺘﻠﺊ ﺑﺎﻹﳝﺎﻥ ﻭﲟﺤﺒﺔ ﺍﻹﻧﺴﺎﻥ‪ ...‬ﻻ ﺗﺒﻖ ﺧﺎﺭﺝ ﺍﻫﺘﻤﺎﻣﻚ ﺃﻱ ﻗﻠﺐ ﺣﺰﻳﻦ ﻻ‬
‫ﲤﺪ ﻟﻪ ﻳﺪﻙ‪.‬‬
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 ‫ﺻﻔﻖ ﻟﻸﺧﻴﺎﺭ ﺑﺴﺒﺐ ﺧﲑﻫﻢ ﻭﻓﻀﻠﻬﻢ‪ ،‬ﻭﻛﻦ ﺫﺍ ﻣﺮﻭﺀﺓ ﲡﺎﻩ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻛﻦ‬
‫ﻟﻴﻨﺎ ﲡﺎﻩ ﺍﳌﻨﻜﺮﻳﻦ ﺇﱃ ﺩﺭﺟﺔ ﺗﺬﻭﺏ ﻣﻌﻬﺎ ﺃﺣﻘﺎﺩﻫﻢ ﻭﻧﻔـﻮﺭﻫﻢ‪ ،‬ﻭﻛـﻦ ﺩﺍﺋﻤـﹰﺎ‬
‫ﻛﺎﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﲰﺎﺣﺘﻪ ﻭﰲ ﺃﻧﻔﺎﺳﻪ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﻴﻲ ﻛﻞ ﺷﻲﺀ‪.‬‬
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‫ﻻ ﺗﻨﺲ ﺃﻧﻚ ﻭﺭﺍﺀ ﻣﺮﺷﺪ ﻛﺒﲑ ﻋﻠﻰ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﺎﻟﺴﻤﺎﺀ ﻳﺴﲑ ﻋﻠﻰ ﺃﻓﻀﻞ‬
‫ﺻﺮﺍﻁ ﻭﺃﻗﻮﻣﻪ‪ (١).‬ﻻﺗﻨﺲ ﻫﺬﺍ‪ ،‬ﻭﻓﻜﺮ ﰲ ﺍﻟﺬﻳﻦ ﻻ ﳝﻠﻜﻮﻥ ﺣﱴ ﺻﻔﺔ ﻭﺍﺣـﺪﺓ‬
‫ﻣﻦ ﺻﻔﺎﺗﻪ ﻫﺬﻩ‪ ...‬ﻓﻜﺮ ‪‬ﺬﺍ ﻭﻛﻦ ﻣﻨﺼﻔﹰﺎ‪.‬‬
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‫ﺍﺩﻓﻊ ﺍﻟﺴﻴﺌﺎﺕ ﺑﺎﳊﺴﻨﺔ‪ ،‬ﻭﻻ ‪‬ﺘﻢ ﻛﺜﲑﹰﺍ ﺑﺎﻟﺴﻠﻮﻙ ﺍﳌﻔﺘﻘﺮ ﺇﱃ ﺍﻟﺬﻭﻕ‪ ،‬ﻓﻜﻞ‬
‫ﺇﻧﺴﺎﻥ ﻳﻌﻜﺲ ﻃﺒﻴﻌﺘﻪ ﻭﺃﺧﻼﻗﻪ ﺑﺘﺼﺮﻓﺎﺗﻪ ﻭﺳﻠﻮﻛﻪ‪ .‬ﺃﻣﺎ ﺃﻧﺖ ﻓﺎﺧﺘﺮ ﻟﻨﻔﺴﻚ‬
‫ﻃﺮﻳﻖ ﺍﳌﺴﺎﳏﺔ‪ ،‬ﻭﻛﻦ ﻛﺮﳝﹰﺎ ﻋﺎﱄ ﺍﻟﻨﻔﺲ ﺣﱴ ﺃﻣﺎﻡ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﻗﻮﺍﻋﺪ‬
‫ﺍﻟﺴﻠﻮﻙ ﻭﺍﳋﻠﻖ‪.‬‬
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‫ﺃﻫﻢ ﻣﺎ ﳝﻴﺰ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻳﻬﺘﺰ ﺑﺎﻹﳝﺎﻥ ﻫﻮ ﺃﻧﻪ ﳛﺐ ﺍﳊﺐ ﻭﻳﻌﺎﺩﻱ ﺍﻟﻌﺪﺍﻭﺓ‪...‬‬
‫ﺃﻣﺎ ﺍﻟﺬﻱ ﻳﻜﺮﻩ ﺍﳉﻤﻴﻊ ﻭﻳﻨﻔﺮ ﻣﻨﻬﻢ ﻓﻬﻮ ﺇﻣﺎ ﺷﺨﺺ ﺳﻠﻢ ﻗﻠﺒﻪ ﻟﻠﺸﻴﻄﺎﻥ ﺃﻭ ﻫـﻮ‬
‫ﺷﺨﺺ ﻣﺮﻳﺾ‪ ...‬ﺃﻣﺎ ﺃﻧﺖ ﻓﻠﻴﻜﻦ ﺷﻌﺎﺭﻙ ﻫﻮ ﺣﺐ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
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‫ﻣﻊ ﻛﻞ ﺣﺬﺭﻙ ﺇﻳﺎﻙ ﺃﻥ ﺗﺴﻘﻂ ﺑﲔ ﺃﻧﻴﺎﺏ ﻧﻔﺴﻚ ﻭﺳﻴﻄﺮ‪‬ﺎ ﻭﻟـﻮ ﻣـﺮﺓ‬
‫ﻭﺍﺣﺪﺓ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﳉﻤﻴﻊ ﺳﻮﺍﻙ ‪-‬ﰲ ﻧﻈﺮ ﻫﺬﻩ ﺍﻟﻨﻔﺲ‪ -‬ﻣﺘـﻬﻤﻮﻥ‪ ،‬ﻭﻛـﻞ‬
‫ﺷﺨﺺ ﺁﺧﺮ ﻫﻮ ﺷﺨﺺ ﻏﲑ ﺳﻮﻱ ﻭﻏﲑ ﺟﻴ‪‬ﺪ‪ .‬ﻭﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺣﺴﺐ ﻗـﻮﻝ‬
‫ﺍﻟﺼﺎﺩﻕ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺴﺒﺐ ﻫﻼﻙ ﺻﺎﺣﺒﻪ‪ .‬ﺇﺫﻥ ﻓﻜﻦ ﺻﺎﺭﻣﹰﺎ ﲡـﺎﻩ‬
‫ﻧﻔﺴﻚ ﻭﻟﲔ ﺍﳉﺎﻧﺐ ﲡﺎﻩ ﺍﻵﺧﺮﻳﻦ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻚ‪.‬‬
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‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻟﺮﺳﻮﻝ ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺍﻧﺘﺒﻪ ﺇﱃ ﺃﳕﺎﻁ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﺘﺼﺮﻑ ﺍﻟﺬﻱ ﳛﺒﺐ ﻟﻚ ﺍﻵﺧﺮﻳﻦ ﻭﻻ ﺗﻨﺲ ﺃﻥ‬
‫ﻫﺬﻩ ﺍﻷﳕﺎﻁ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﻫﻲ ﺍﻟﱵ ﺳﺘﺤﺒﺒﻚ ﻟﻶﺧﺮﻳﻦ‪ ...‬ﻭﺗﺼﺮﻑ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‬
‫ﲟﺎ ﻳﻠﻴﻖ ﺑﺎﻹﻧﺴﺎﻥ‪ ،‬ﻭﻛﻦ ﻳﻘﻈﹰﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪.‬‬
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‫ﺍﲣﺬ ﻣﻦ ﻣﻌﺎﻣﻠﺔ ﺍﳊﻖ ﺗﻌﺎﱃ ﻟﻚ ﻣﻘﻴﺎﺳﹰﺎ ﻟﻜﻲ ﺗﺘﺼﺮﻑ ﻋﻠﻰ ﺿﻮﺋﻪ ﻣﻊ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻋﻨﺪ ﺫﻟﻚ ﺗﻜﻮﻥ ﻣﻊ ﺍﳊﻖ ﻭﺃﻧﺖ ﻭﺳﻂ ﺍﻟﻨﺎﺱ ﻭﺗﺘﺨﻠﺺ ﺑـﺬﻟﻚ ﻣـﻦ ﻭﺣـﺸﺔ‬
‫ﺍﻟﻮﺣﺪﺓ‪ ...‬ﻣﻦ ﻭﺣﺸﺔ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻭﺣﺸﺔ ﺍﻟﻮﺣﺪﺓ ﻣﻊ ﺍﻟﻨﺎﺱ‪.‬‬
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‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻌﺮﻑ ﻣﻨـﺰﻟﺘﻚ ﻟﺪﻯ ﺍﳋﺎﻟﻖ ﲟﻘﺪﺍﺭ ﺍﳌﺴﺎﺣﺔ ﺍﻟﱵ ﺃﻓﺮﺩ‪‬ﺎ ﻟـﻪ‬
‫ﰲ ﻗﻠﺒﻚ‪ .‬ﻭﺗﺴﺘﻄﻴﻊ ﻣﻌﺮﻓﺔ ﻣﻨـﺰﻟﺘﻚ ﻟﺪﻯ ﺍﻟﻨﺎﺱ ﺑﺘﻘﻴﻴﻢ ﺗﺼﺮﻓﺎﺗﻚ ﲡﺎﻫﻬﻢ‪...‬‬
‫ﻻ ﺗﻐﻔﻞ ﻋﻦ ﺍﳊﻖ ﺗﻌﺎﱃ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﻭﻛﻦ ﺑﲔ ﺍﻟﻨﺎﺱ ﻓﺮﺩﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬
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‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﻨﺎﺱ ﳝﻜﻦ ﺃﻥ ﻳﺴﻴﺌﻮﺍ ﺇﻟﻴﻚ‪ ..‬ﺇﺫﺍ ﻛﺎﻥ‬
‫ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﻗﺪ ﻣﻸ ﻗﻠﺒﻚ ﲤﺎﻣﹰﺎ ﻓﺎﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺣﻜﻢ ﻏﲑ ﺻﺤﻴﺢ ﻭﺻﺎﺩﺭ ﻋﻦ‬
‫ﻗﻠﺔ ﻋﻘﻞ‪ ،‬ﻭﻫﻮ ﻭﻗﻮﻉ ﰲ ﺃﺳﺮ ﺍﻟﻨﻔﺲ ﻭﻧﺘﻴﺠﺔ ﻟﺬﻟﺔ ﺍﻟﺮﻭﺡ‪ ...‬ﺍﻋـﺮﻑ ﻫـﺬﺍ‬
‫ﻭﺍﻟﺘﻤﺲ "ﺭﺑﺎﻧﻴﹰﺎ" ﻳﺴﺘﻄﻴﻊ ﻫﺰ ﻗﻠﺒﻚ ﻭﺇﺳﺎﻟﺔ ﺩﻣﻊ ﻋﻴﻨﻴﻚ‪.‬‬
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‫ﻭﳎﻤﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻟﻜﻲ ﲢﻔﻆ ﻣﻨـﺰﻟﺘﻚ ﻭﳏﺒﺘﻚ ﻟﺪﻯ ﺍﻟﻨﺎﺱ ﻓﻌﻠﻴﻚ ﺃﻥ ﲢﺐ‬
‫ﻟﻠﺤﻖ ﻭﺗﻜﺮﻩ ﻟﻠﺤﻖ‪ ،‬ﻭﻟﻴﻜﻦ ﻗﻠﺒﻚ ﻣﻔﺘﻮﺣﹰﺎ ﻟﻠﺤﻖ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪.‬‬

‫ﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﻮﺳﻴﻠﺔ‬

‫ﻗﺒﻞ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻱ ﻧﺸﺎﻁ ﺃﻭ ﻋﻤﻞ ﳚﺐ ﲢﺪﻳﺪ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ﻟﻜﻲ ﻻ ﺗﻐـﻞ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﻳﺪ ﺍﻹﻧﺴﺎﻥ ﻭﺗﺮﺑﻄﻪ ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺘﻢ ﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻨﺸﺎﻃﺎﺕ ﰲ ﺳـﺒﻴﻞ‬

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‫ﺍﷲ ﺗﻮﺟﻴﻪ ﺍﻟﺮﻭﺡ ﳓﻮ ﺍﳍﺪﻑ‪ ،‬ﻓﺈﻥ ﺍﻷﻓﻜﺎﺭ ﺳﺘﺨﺘﻠﻂ ﻭﺳﻴﺒﻘﻰ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺷﻄﻮﻥ‬
‫ﺃﺳﺮﻯ ﳍﺎ ﺩﻭﻥ ﺃﻥ ﻳﺘﻘﺪﻣﻮﺍ ﺧﻄﻮﺓ ﻭﺍﺣﺪﺓ‪.‬‬
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‫ﳚﺐ ﺃﻥ ﻳﺘﻮﺿﺢ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ﰲ ﻣﺴﺘﻮﻯ ﺍﻟﻔﻜﺮ ﻭﳛﺘﻞ ﺍﳌﺮﻛـﺰ ﺍﻷﻭﻝ‬
‫ﻓﻴﻪ‪ ،‬ﻭﺇ ﹼﻻ ﺗﻌﺪﺩﺕ ﺍﻷﻫﺪﺍﻑ ﻭﻇﻬﺮ ﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﻔﻮﺿﻰ‪ .‬ﻓﻜﻢ ﻣـﻦ ﲪﻠـﺔ‬
‫ﻧﺸﺎﻁ ﻭﺍﻋﺪﺓ ﻓﺸﻠﺖ ﰲ ﺇﻋﻄﺎﺀ ﺃﻱ ﻧﺘﻴﺠﺔ ﺇﳚﺎﺑﻴﺔ ﻭﺃﻱ ﲦﺮﺓ ﺑﺴﺒﺐ ﺍﻟﻔﻮﺿﻰ ﰲ‬
‫ﺗﻌﻴﲔ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ‪ .‬ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﻋﺪﻡ ﻭﺻﻮﳍﺎ ﺇﱃ ﺃﻱ ﻧﺘﻴﺠﺔ ﻃﻴﺒﺔ ﻭﺧـﲑﺓ‬
‫ﲣﻠﻒ ﻭﺭﺍﺀﻫﺎ ﺃﻛﻮﺍﻣﹰﺎ ﻣﻦ ﺍﻷﺣﻘﺎﺩ ﻭﺍﻟﻨﻔﻮﺭ‪.‬‬
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‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﺎﻟﻖ ﺍﻟﻌﻈﻴﻢ ﻭﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺗﻪ ﻫﺪﻑ ﺻﺎﺣﺐ ﻛﻞ ﺩﻋﻮﺓ‪،‬‬
‫ﻭﺇﻻ ﺩﺧﻠﺖ ﺇﱃ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﺗﻠﺒﺲ ﺍﻟﺒﺎﻃﻞ ﺑﻠﺒـﺎﺱ ﺍﳊـﻖ‬
‫ﻭﻇﻬﺮﺕ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺸﻬﻮﺍﺕ ﰲ ﻣﻈﻬﺮ ﺍﻟﻔﻜﺮ‪ ،‬ﻭﺍﺭﺗﻜﺒﺖ ﺟﺮﺍﺋﻢ ﻋﺪﺓ ﺑﺎﺳـﻢ‬
‫ﺍﳉﻬﺎﺩ‪.‬‬
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‫ﺃﻣﺎ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺘﻮﺟﻬﺔ ﻟﺮﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﺭﺓ ﺍﻟﻮﺍﺣـﺪﺓ ﻣﻨـﻬﺎ‬
‫ﺗﻌﺎﺩﻝ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺍﻟﻘﻄﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻨﻬﺎ ﺗﻌﺎﺩﻝ ﺍﻟﺒﺤﺎﺭ‪ ،‬ﻭﺍﻟﻠﺤﻈﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻨﻬﺎ‬
‫ﺑﻘﻴﻤﺔ ﺍﻷﺑﺪ‪ .‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﻓﻠﻮ ﻗﻠﺒﺖ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺟﻨ‪‬ﺔ ﺑﻞ ﺇﱃ ﺟﻨﺎﻥ ﻋـﻦ‬
‫ﻃﺮﻳﻖ ﻻ ﳛﺒﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﻛﺎﻥ ﳍﺎ ﺃﻱ ﻗﻴﻤﺔ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ﻭﺑﺎ ﹰﻻ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ‪.‬‬
‫ﻷﻥ ﻗﻴﻤﺔ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻟﻮﺳﺎﺋﻂ ﺗﻘﺎﺱ ﺑﺪﺭﺟﺔ ﺗﻮﺻﻴﻠﻬﺎ ﺇﱃ ﺍﳍﺪﻑ ﺩﻭﻥ ﺣﺪﻭﺙ‬
‫ﺃﻱ ﺧﻠﻞ‪ ،‬ﻟﺬﺍ ﻓﻜﻞ ﻭﺳﻴﻠﺔ ﺗﺸﻜﻞ ﻋﺜﺮﺓ ﰲ ﺍﻟﻄﺮﻳﻖ ﺗﻌﺪ ﻭﺳﻴﻠﺔ ﻣﻠﻌﻮﻧﺔ‪ .‬ﻭﻫـﺬﺍ‬
‫ﻫﻮ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻟﻌﻨﺖ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺃﺟﻠﻪ ﻭﺇ ﹼﻻ ﻛﺎﻥ ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺪﻧﻴﺎ‬
‫ﻼ ﻟﻠﻤﺪﻳﺢ ﻷ‪‬ﺎ ﳏﺸﺮ ﻛﺒﲑ ﻭﻣﺮﺁﺓ ﻟﺘﺠﻠﻴﺎﺕ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ ﺍﳊﺴﲎ‪.‬‬ ‫ﺃﻫ ﹰ‬
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‫ﻫﻨﺎﻙ ﻃﺮﻕ ﻭﻭﺳﺎﺋﻞ ﻋﺪﻳﺪﺓ ﻟﻼﻟﺘﺰﺍﻡ ﺑﺎﳊﻖ ﻭﺇﻋﻼﺋﻪ‪ .‬ﻭﻗﻴﻤﺔ ﻫﺬﻩ ﺍﻟﻄـﺮﻕ‬

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‫ﻭﻧﻔﺎﺳﺘﻬﺎ ﻣﺮﺗﺒﻄﺔ ﲟﺪﻯ ﺍﺣﺘﺮﺍﻣﻬﺎ ﻟﻠﺤﻖ ﺗﻌﺎﱃ ﻭﲟﺪﻯ ﺧﺪﻣﺘﻬﺎ ﻷﻓﻜﺎﺭ ﻭﻣﺒﺎﺩﺉ‬
‫ﺍﳊﻘﻴﻘﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺑﻴﺖ ﳛﻠﻖ ﺑﺴﺎﻛﻨﻴﻪ ﰲ ﲰﺎﺀ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ‬
‫ﻣﻌﺒﺪ ﻳﻨﻔﺚ ﰲ ﻧﻔﻮﺱ ﺍ‪‬ﺘﻤﻌﲔ ﲢﺖ ﻗﺒﺘﻪ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺇﱃ‬
‫ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻣﺪﺭﺳﺔ ﺗﺴﺘﻄﻴﻊ ﻣﻞﺀ ﻗﻠـﻮﺏ ﻃﻼ‪‬ـﺎ ﺑﺎﻷﻣـﻞ‬
‫ﻭﺑﺎﻹﳝﺎﻥ‪ ...‬ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ ﺗﻌﺪ ﺃﻣﺎﻛﻦ ﻣﺒﺎﺭﻛﺔ‪ .‬ﺃﻣـﺎ ﺇﻥ ﻗﺎﻣـﺖ ﻫـﺬﻩ‬
‫ﺍﻷﻣﺎﻛﻦ ﲟﻬﻤﺎﺕ ﺿﺪ ﺍﳌﻬﻤﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺳﺎﺑﻘﹰﺎ ﻓﻬﻲ ﻣﺼﺎﻳﺪ ﳐﻴﻔﺔ ﺗﻘﻮﻡ ﺑﻘﻄﻊ‬
‫ﺍﻟﺴﺒﻴﻞ ﺃﻣﺎﻡ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺍﳉﻤﻌﻴﺎﺕ ﻭﺗﺸﻜﻴﻼﺕ ﺍﻷﻭﻗﺎﻑ ﻭﺍﻷﺣﺰﺍﺏ ﺍﻟﺴﻴﺎﺳﻴﺔ‬
‫ﺃﻣﺜﻠﺔ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪.‬‬
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‫ﻋﻠﻰ ﻣﺆﺳﺲ ﻛﻞ ﻣﺆﺳﺴﺔ ﺃﻥ ﻳﺘﺬﻛﺮ ﻋﻠﻰ ﺍﻟـﺪﻭﺍﻡ ﻫـﺪﻑ ﺗﺄﺳﻴـﺴﻬﺎ‬
‫ﻭﻭﺟﻮﺩﻫﺎ ﻟﻜﻲ ﻻ ﻳﻨﺤﺮﻑ ﺍﻟﻨﺸﺎﻁ ﻋﻦ ﺍﳍﺪﻑ‪ ،‬ﻭﻟﻜﻲ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻣﺜﻤـﺮﹰﺍ‬
‫ﻭﻣﻔﻴﺪﺍﹰ‪ ،‬ﻭﺇ ﹼﻻ ﰎ ﻧﺴﻴﺎﻥ ﻫﺪﻑ ﺍﻹﻧﺸﺎﺀ ﻭﺍﻟﺘﺄﺳﻴﺲ‪ ،‬ﻓﺘﻨﺤﺮﻑ ﺍﳌﺆﺳﺴﺔ ﻣﺪﺭﺳﺔ‬
‫ﻛﺎﻧﺖ ﺃﻡ ﻗﺴﻤﹰﺎ ﺩﺍﺧﻠﻴﹰﺎ ﺃﻡ ﻋﺎﺋﻠﺔ ﻋﻦ ﺧﻂ ﺳﲑﻫﺎ ﻣﺜﻠﻤﺎ ﻳﻨﺤﺮﻑ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ‬
‫ﻧﺴﻲ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻭﺟﻮﺩﻩ ﻭﺧﻠﻘﻪ ﻭﻳﻌﻤﻞ ﺿﺪ ﻧﻔﺴﻪ ﻭﻳﻀﺮﻫﺎ‪.‬‬
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‫ﺍﻻﺣﺘﻜﺎﺭ ﺍﻟﻔﻜﺮﻱ ﻭﺍﺩﻋﺎﺀ ﺻﺎﺣﺒﻪ ﺑﺄﻥ ﺍﳊﻖ ﺩﺍﺋﻤﹰﺎ ﻣﻌﻪ ﻟﻴﺲ ﺇ ﹼﻻ ﺗﻌﺒﲑﺍ ﻋﻦ‬
‫ﻋﺒﺎﺩﺓ ﺍﻟﻮﺳﻴﻠﺔ ﻭﺇﺷﺎﺭﺓ ﺇﱃ ﻏﻴﺎﺏ ﺍﳍﺪﻑ‪ .‬ﻭﺇ ﹼﻻ ﻓﻜﻴﻒ ﳝﻜﻦ ﺗﻔﺴﲑ ﻣـﺸﺎﻋﺮ‬
‫ﺍﳊﻘﺪ ﻭﺍﻟﻨﻔﻮﺭ ﻭﺍﻟﻜﺮﺍﻫﻴﺔ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﳓﻮ ﺃﻧﺎﺱ ﻳﺸﺎﺭﻛﻮ‪‬ﻢ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﳌﺸﺎﻋﺮ‬
‫ﻭﺍﳌﺒﺎﺩﺉ ﻧﻔﺴﻬﺎ؟ ﺃﻟﻴﺲ ﻫﺬﺍ ﺩﻟﻴﻼ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﻫﺪﻑ؟ ﺁﻩ ﻣـﻦ ﻫـﺆﻻﺀ‬
‫ﺍﳌﺴﺎﻛﲔ ﻋﺒﻴﺪ ﺃﻧﻔﺴﻬﻢ ﺍﻟﺬﻳﻦ ﻳﻄﻤﺤﻮﻥ ﺇﱃ ﺇﺩﺍﺭﺓ ﺍﻟﻌﺎﱂ ﺣـﺴﺐ ﺃﻓﻜـﺎﺭﻫﻢ‬
‫ﺍﻟﻌﺮﺟﺎﺀ‪.‬‬

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 ‫ﺣﺐ ﺍﻟﺮﺍﺣﺔ‬

‫ﻛﻞ ﺩﻋﻮﺓ ﺳﺎﻣﻴﺔ‪ ،‬ﻭﻛﻞ ﺣﻘﻴﻘﺔ ﺗﻜﺘﺴﺐ ﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ ﻭﺗﺼﻞ ﺇﱃ ﺍﳌﺴﺘﻮﻯ‬

‫ﺍﻟﻌﺎﳌﻲ ﻧﺘﻴﺠﺔ ﻋﺰﻡ ﻭﺇﺧﻼﺹ ﻣﻨﺘﺴﺒﻴﻬﺎ ﻭﺟﻬﻮﺩﻫﻢ ﺍﳌﺒﺬﻭﻟﺔ ﰲ ﺍﳊﻔﺎﻅ ﻋﻠﻴﻬـﺎ‪.‬‬
‫ﻓﺈﻥ ﺣﺮﻣﺖ ﺃﻳﺔ ﺩﻋﻮﺓ ﻣﻦ ﺍﳌﻨﺘﺴﺒﲔ ﺍﻷﻭﻓﻴﺎﺀ ﺍﳌﺨﻠﺼﲔ ﺍﻟﻮﺍﻋﲔ ﺍﻟﺬﻳﻦ ﳛﺎﻓﻈﻮﻥ‬
‫ﻼ ﺃﻡ‬
‫ﻋﻠﻴﻬﺎ ﺿﺪ ﻫﺠﻮﻡ ﻭﺍﻋﺘﺪﺍﺀﺍﺕ ﺃﻋﺪﺍﺋﻬﺎ ﻓﻤﺼﲑﻫﺎ ﺇﱃ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻻ‪‬ﺪﺍﻡ ﻋﺎﺟ ﹰ‬
‫ﻼ ﻭﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻋﺎﱂ ﺍﻟﻨﺴﻴﺎﻥ ﻭﺍﻹﳘﺎﻝ‪.‬‬
‫ﺁﺟ ﹰ‬
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‫ﻛﻤﺎ ﺗﺄﺳﻦ ﺍﳌﻴﺎﻩ ﺍﻟﱵ ﻓﻘﺪﺕ ﺣﺮﻛﺘﻬﺎ ﻭﺭﻛﺪﺕ‪ ،‬ﻛﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻟـﺬﺑﻮﻝ‬
‫ﻭﺍﻟﻀﻴﺎﻉ ﻣﺼﲑ ﺍﻟﻜﺴﺎﱃ ﺍﻟﺬﻳﻦ ﺗﺮﻛﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻟﻠﺘﺮﺍﺧﻲ ﻭﺍﻟﺮﻛﻮﺩ‪ .‬ﺇﻥ ﺍﻟﺮﻏﺒـﺔ‬
‫ﰲ ﺍﻟﺮﺍﺣﺔ ﻭﺍﳋﻤﻮﺩ ﻫﻲ ﺃﻭﱃ ﺇﺷﺎﺭﺍﺕ ﺍﳌﻮﺕ ﻭﺇﻧﺬﺍﺭﻩ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ‬
‫ﺍﻧﻘﺎﺩ ﳌﺸﺎﻋﺮﻩ ﻭﺃﺣﺎﺳﻴﺴﻪ ﻭﺍﻧﺸﻐﻞ ‪‬ﺎ ﻻ ﻳﻔﻬﻢ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺓ ﻭﻻ ﻳﺴﻤﻊ ﻫـﺬﺍ‬
‫ﺍﻹﻧﺬﺍﺭ‪ ،‬ﻭﻻ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﻧﺼﺎﺋﺢ ﺃﺻﺪﻗﺎﺋﻪ ﻭﲢﺬﻳﺮﺍ‪‬ﻢ‪.‬‬
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‫ﺍﻟﻜﺴﻞ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺇﱃ ﺍﻟﺮﺍﺣﺔ ﻣﻦ ﺃﻫﻢ ﺃﺳﺒﺎﺏ ﺍﻟﺬﻝ ﻭﺍﳊﺮﻣﺎﻥ‪ .‬ﻭﻻ ﺭﻳﺐ ﺃﻥ‬
‫ﺍﻟﺬﻳﻦ ﺭﻣﻮﺍ ﺑﺄﻧﻔﺴﻬﻢ ﰲ ﺃﺣﻀﺎﻥ ﺍﻟﻜﺴﻞ ﻓﻤﺎﺗﺖ ﺃﺭﻭﺍﺣﻬﻢ‪ ...‬ﻫﺆﻻﺀ ﺳـﻴﺄﰐ‬
‫ﻳﻮﻡ ﻳﻀﻄﺮﻭﻥ ﻟﻠﺘﺬﻟﻞ ﻟﻶﺧﺮﻳﻦ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺣﺎﺟﺎ‪‬ﻢ ﺍﳌﻌﺎﺷﻴﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ‪.‬‬
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‫ﻓﺈﺫﺍ ﺃﺿﻔﻨﺎ ﺇﱃ ﻫﺬﺍ ﺍﳊﺐ ﺍﻟﺸﺪﻳﺪ ﻟﻠﺮﺍﺣﺔ ﻭﺍﻻﺭﲣﺎﺀ ﺍﻟﺮﻏﺒﺔ ﺍﻟﻜﺒﲑﺓ ﰲ ﺍﻟﺘﻤﻠﻚ‪،‬‬
‫ﻛﺎﻥ ﺍﻟﺘﺮﺍﺟﻊ ﻋﻦ ﺧﻂ ﺍﻟﻨﻀﺎﻝ‪ ،‬ﻭﻣﻮﺕ ﺍﻟﺮﻭﺡ ﺃﻣﺮﹰﺍ ﻣﻘﺪﺭﹰﺍ ﻭﻻ ﻣﻔﺮ ﻣﻨـﻪ‪ .‬ﻭﺇﺫﺍ ﱂ‬
‫ﻳﺘﻢ ﺭﺻﺪ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺟﻊ ﻭﺍﻟﺘﻘﻬﻘﺮ ﺇﱃ ﺍﻟﻮﺭﺍﺀ‪ ،‬ﻭﺗﻌﻠﻖ ﺍﻟﻨﻈﺮ ﲟﻈﻬﺮﻩ ﺍﳋﺎﺭﺟﻲ ﻭﻋﺪﻩ‬
‫ﻼ ﻛﺎﻣﻞ ﺍﻟﺮﺟﻮﻟﺔ‪ ...‬ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﻧﻈﺮﺓ ﺧﺎﻃﺌﺔ ﻭﻧﻈﺮﺓ ﻣﻬﻠﻜﺔ‪.‬‬
‫ﺭﺟ ﹰ‬
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‫ﻛﺎﻥ ﺣﺐ ﺍﻟﻜﻔﺎﺡ ﻭﻋﺸﻖ ﺍﳉﻬﺎﺩ ﻫﻮ ﺍﻟﺴﺒﺐ ﰲ ﻭﻻﺩﺓ ﺩﻭﻟﺔ ﻛﺒﲑﺓ ﻣـﻦ‬
‫ﻗﺒﻴﻠﺔ ﺻﻐﲑﺓ‪ (١).‬ﻭﻋﻨﺪﻣﺎ ﺍﺣﺘﻞ ﺣﺐ ﺍﳉﻮﺍﺭﻱ ﻣﻜﺎﻥ ﻋﺸﻖ ﺍﳉﻬﺎﺩ ﺗﺪﺍﻋﺖ ﻫﺬﻩ‬
‫ﺍﻟﺪﻭﻟﺔ ﺃﻧﻘﺎﺿﹰﺎ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﺗﺮﻛﺖ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﳉﻬﺎﺩ ﻣﻜﺎ‪‬ﺎ ﻟﺸﻬﻮﺓ ﺍﳉﻮﺍﺭﻱ ﻭﺷﻬﻮﺓ ﺍﳌـﺴﺎﻛﻦ‬
‫ﻭﺍﻟﻘﺼﻮﺭ ﰲ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﺗﻠﻘﺖ ﻫﺬﻩ ﺍﻟﻨﻔﻮﺱ ﺻﻔﻌﺎﺕ ﺷﺪﻳﺪﺓ ﻣﻦ ﺍﻟﻘﺪﺭ ﻋﻠـﻰ‬
‫ﻋﻜﺲ ﺗﻮﻗﻌﺎ‪‬ﺎ‪ ،‬ﻭﺣﺮﻣﺖ ﻣﻦ ﺑﻴﻮ‪‬ﺎ ﺍﻟﺪﺍﻓﺌﺔ ﻭﻣﻦ ﺃﻃﻔﺎﳍﺎ ﻭﺃﻭﻻﺩﻫﺎ‪.‬‬
‫ﻭﻣﺎ ﺃﺑﻠﻎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻗﺎﻟﺘﻬﺎ ﺃﻡ ﻻﺑﻨﻬﺎ ﺍﻷﻣﲑ ﺍﻷﻧﺪﻟﺴﻲ ﺍﻟﺬﻱ ﻫﺮﺏ‬
‫ﻣﻦ ﻣﻮﺍﺟﻬﺔ ﺍﻷﻋﺪﺍﺀ ﻭﻗﺘﺎﳍﻢ‪:‬‬
‫ﱂ ﲢﺎﻓﻆ ﻋﻠﻴﻪ ﻣﺜﻞ ﺍﻟﺮﺟﺎﻝ"‪.‬‬ ‫ﻚ ﻣﺜ ﹶﻞ ﺍﻟﻨﺴﺎﺀ ﻣﻠﻜﹰﺎ ﻣﻀﺎﻋﻔﹰﺎ‬
‫"ﺍﺑ ِ‬
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‫ﺇﻥ ﺍﻟﺘﻐﲑ ﺍﻟﺬﻱ ﻳﻄﺮﺃ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻔﺴﺪﻩ ﻭﻳﺬﺑﻠﻪ‪ ،‬ﻳﻄﺮﺃ ﺗﺪﺭﳚﻴﹰﺎ ﻭﺑﺸﻜﻞ‬
‫ﺻﺎﻣﺖ ﻭﺑﻄﻲﺀ ﺟﺪﹰﺍ‪ .‬ﻭﻗﺪ ﺗﺆﺩﻱ ﻏﻔﻠﺔ ﺻﻐﲑﺓ ﺃﻭ ﺍﳓﺮﺍﻑ ﻗﻠﻴﻞ ﻋﻦ ﺳﲑ ﺍﻟﻘﺎﻓﻠﺔ‬
‫ﺇﱃ ﺿﻴﺎﻉ ﻛﺎﻣﻞ‪ .‬ﻭﻟﻜﻦ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺘﻮﳘﻮﻥ ﺃ‪‬ﻢ ﻻ ﻳﺰﺍﻟـﻮﻥ ﻋﻠـﻰ‬
‫ﺍﳋﻂ ﻧﻔﺴﻪ ﻭﰲ ﺍﳌﻮﺿﻊ ﻧﻔﺴﻪ ﻻ ﻳﻨﺘﺒﻬﻮﻥ ﺇﱃ ﺳﻘﻮﻃﻬﻢ ﻣﻦ ﻣﻮﺍﻗـﻊ ﻣﺮﺗﻔﻌـﺔ‬
‫ﺍﺭﺗﻔﺎﻉ ﺍﳌﺂﺫﻥ ﺇﱃ ﻗﻌﺮ ﻋﻤﻴﻖ ﻋﻤﻖ ﺍﻵﺑﺎﺭ‪.‬‬
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‫ﻭﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺘﺮﻛﻮﻥ ﺧﻂ ﺍ‪‬ﺎﻫﺪﺓ ﻭﺍﻟﻜﻔﺎﺡ ﻭﻳﻨﺤﺮﻓـﻮﻥ ﻋـﻦ‬
‫ﺍﳋﻂ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻣﻮﺍﻗﻌﻬﻢ ﺍﻷﻭﱃ ﻋﺎﺩﺓ‪ ،‬ﺫﻟﻚ ﻷ‪‬ﻢ ﻭﻫﻢ ﻳﺘﻘﻠﺒﻮﻥ ﰲ ﲪـﻰ‬
‫ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺬﻧﺐ ﻻ ﻳﺮﻭﻥ ﺃﻣﺎﻣﻬﻢ ‪-‬ﰲ ﺳﺒﻴﻞ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺃﻧﻔـﺴﻬﻢ‪ -‬ﺳـﻮﻯ‬
‫ﺳﻠﻮﻙ ﻧﻘﺪ ﻭﲡﺮﻳﺢ ﺇﺧﻮﺍ‪‬ﻢ ﰲ ﺳﻠﻚ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻓﻤﻘﺎﺑﻞ ﺍﺳـﺘﻐﻔﺎﺭ ﺁﺩﻡ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ ﻋﻦ ﺯﻟﺘﻪ ﻭﺍﺳﺘﻐﻔﺎﺭﻩ ﻭﺍﻋﺘﺮﺍﻓﻪ ﲞﻄﺌﻪ ﻭﺭﺟﻮﻋﻪ ﺇﱃ ﻣﻮﻗﻌﻪ ﺍﻟﺴﺎﺑﻖ ﺑﻘﻔﺰﺓ‬

‫)‪ (١‬ﻳﺸﲑ ﺍﻟﻜﺎﺗﺐ ﻫﻨﺎ ﺇﱃ ﻭﻻﺩﺓ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻣﻦ ﻗﺒﻴﻠﺔ ﺻﻐﲑﺓ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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 ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻧﺮﻯ ﻗﻴﺎﻡ ﺇﺑﻠﻴﺲ ﺑﺘﱪﻳﺮ ﻋﻤﻠﻪ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺟﺮﻣﻪ‬
‫ﺍﻟﻜﺒﲑ‪ ،‬ﻓﺎﺳﺘﺤﻖ ﺑﺬﻟﻚ ﺍﻟﻠﻌﻨﺔ ﺍﻷﺑﺪﻳﺔ ﻭﺍﳋﺴﺮﺍﻥ ﺍﻷﺑﺪﻱ‪.‬‬
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‫ﺇﻥ ﻷﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﺻﺎﺏ ﺍﻟﺸﻠﻞ ﺇﺭﺍﺩ‪‬ﻢ ﻭﻋﺰﳝﺘﻬﻢ ﺗﺄﺛﲑﹰﺍ ﺳﻠﺒﻴﹰﺎ ﻛﺒﲑﹰﺍ‬
‫ﻼ ﺃﻭ ﺇﺣﺠﺎﻣﹰﺎ ﺑﺴﻴﻄًﹶﺎ ﻳﺒﺪﻳـﻪ‬
‫ﻋﻠﻰ ﺭﻭﺡ ﻭﻋﺰﳝﺔ ﺍﶈﻴﻄﲔ ‪‬ﻢ‪ .‬ﺣﱴ ﺃﻥ ﺗﺮﺩﺩﹰﺍ ﻗﻠﻴ ﹰ‬
‫ﺃﺣﺪ ﻫﺆﻻﺀ ﻗﺪ ﻳﺴﺒﺐ ﻫﺰﺓ ﻭﻳﺄﺳﹰﺎ ﰲ ﺍﻟﻌﺰﺍﺋﻢ ﻳﻌﺎﺩﻝ ﻫﺰﺓ ﻣﻮﺕ ﻣﺎﺋﺔ ﻓﺮﺩ‪ .‬ﻭﻫﺬﺍ‬
‫ﻻ ﻳﺆﺩﻱ ﺇ ﹼﻻ ﺇﱃ ﺗﺸﺠﻴﻊ ﺃﻋﺪﺍﺀ ﺍﻷﻣﺔ ﻭﺍﻟﻮﻃﻦ ﻭﺯﻳﺎﺩﺓ ﺷـﻬﻴﺘﻬﻢ ﰲ ﺍﳍﺠـﻮﻡ‬
‫ﻋﻠﻴﻨﺎ‪.‬‬
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‫ﺇﻥ ﺯﻳﻨﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﲨﺎﳍﺎ ﻭﺍﳌﺎﻝ ﻭﺍﻟﺒﻨﲔ ﺇﻥ ﻫﻲ ﺇ ﹼﻻ ﺍﻣﺘﺤـﺎﻥ ﻭﻓﺘﻨـﺔ‪.‬‬
‫ﻭﺍﻟﻄﻼﺏ ﺍﻟﺬﻳﻦ ﻳﻨﺠﺤﻮﻥ ﰲ ﻫﺬﺍ ﺍﻻﻣﺘﺤﺎﻥ ﳒﺎﺣﹰﺎ ﺑﺎﻫﺮﹰﺍ ﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻹﺭﺍﺩﺓ‬
‫ﺍﻟﻘﻮﻳﺔ ﺍﻟﺬﻳﻦ ﺍﺭﺗﺒﻄﺖ ﻗﻠﻮ‪‬ﻢ ﺍﺭﺗﺒﺎﻃﹰﺎ ﺩﺍﺋﻤﻴﹰﺎ ﺑﺎﳊﻘﻴﻘﺔ ﻭﺍﻟﺬﻳﻦ ﺃﻋﻄﻮﺍ ﻋﻬـﺪﻫﻢ‬
‫ﻭﻣﻴﺜﺎﻗﻬﻢ ﺃ ﹼﻻ ﻳﺘﺰﺣﺰﺣﻮﺍ ﻭﻻ ﻳﻨﻜﺜﻮﺍ ﻋﻬﺪﻫﻢ ﻭﻣﻴﺜﺎﻗﻬﻢ‪.‬‬

‫ﺍﻟﺘﻮﺍﺯﻥ‪ ‬ﺑﲔ ﺍﻟﺮﻭﺡ ‪‬ﻭﺑﲔ ﺍﳉﺴﺪ‬

‫ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻲ ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ‪ .‬ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳛﻴﺎ ﲝﻴﺎﺓ ﺍﻟﻘﻠﺐ ﻳـﺼﺒﺢ‬
‫ﻛﻴﺎﻧﹰﺎ ﻓﻮﻕ ﺍﻟﺰﻣﻦ ﻭﻳﺴﺘﻄﻴﻊ ﺩﻕ ﺃﺑﻮﺍﺏ ﺍﳌﺎﺿﻲ ﻭﺍﳌﺴﺘﻘﺒﻞ ﻭﻳﺮﺍﳘـﺎ ﻭﺟﻬـﲔ‬
‫ﻟﻌﻤﻠﺔ ﻭﺍﺣﺪﺓ ﳝﻜﻦ ﻓﺘﺤﻬﻤﺎ‪ .‬ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺄﺑﻪ ﺑـﺂﻻﻡ ﺍﳌﺎﺿـﻲ ﻭﻻ‬
‫ﺑﺘﻬﺪﻳﺪﺍﺕ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﱂ ﳚﺪﻭﺍ ﺃﻧﻔﺴﻬﻢ ﰲ ﻗﻠﻮ‪‬ﻢ ﻓﺘﺮﺍﻫﻢ ‪-‬ﻭﻫﻢ ﻳﺘﻘﻠﺒﻮﻥ ﰲ ﺣﻴـﺎ‪‬ﻢ‬
‫ﺍﻟﻀﺤﻠﺔ‪ -‬ﰲ ﺷﻜﻮﻯ ﺩﺍﺋﻤﺔ‪ ،‬ﻭﺗﺸﺎﺅﻡ ﻣﺴﺘﻤﺮ‪ .‬ﻓﺎﳌﺎﺿﻲ ﰲ ﻧﻈﺮﻫﻢ ﻗﱪ ﺭﻫﻴﺐ‪،‬‬
‫ﻭﺍﳌﺴﺘﻘﺒﻞ ﺑﺌﺮ ﻻ ﻗﻌﺮ ﳍﺎ‪ ...‬ﻓﻬﻢ ﰲ ﻋﺬﺍﺏ ﻣﺴﺘﻤﺮ ﺳﻮﺍ ًﺀ ﺃﻋﺎﺷﻮﺍ ﺃﻡ ﻣﺎﺗﻮﺍ‪.‬‬
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‫ﺇﻥ ﻋﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺎﳌﺎﺿﻲ ﺍﻟﺒﻌﻴﺪ ﻭﺑﺎﳌﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﻻ ‪‬ﺎﻳﺔ ﻟﻪ ﻣﺮﺗﺒﻄﺔ ﻓﻘﻂ‬
‫ﺑﺪﺭﺟﺔ ﻭﲟﺴﺘﻮﻯ ﺇﺩﺭﺍﻛﻪ ﳊﻴﺎﺓ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ‪ .‬ﻭﺍﻷﺭﻭﺍﺡ ﺍﶈﻈﻮﻇﺔ ﺍﻟﱵ ﺗﻌﻴﺶ‬
‫ﰲ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺮﻓﻴﻊ ﻟﻠﺤﻴﺎﺓ ﻭﺗﺪﺭﻙ ﻋﻠﻮﻫﺎ ﺗﺮﻯ ﺍﳌﺎﺿﻲ ﺧﻴﻤﺔ ﻭﺳﺪﺓ ﺣﻜﻢ‬
‫ﻟﻸﺟﺪﺍﺩ ﻭﺗﺮﻯ ﺍﳌﺴﺘﻘﺒﻞ ﻃﺮﻗﹰﺎ ﳑﺘﺪﺓ ﳓﻮ ﺣﺪﺍﺋﻖ ﺍﳉﻨﺔ‪ ،‬ﻭﺗﻌﺐ ﻣﻦ ﻣﻴﺎﻩ ﺍﻟﻜﻮﺛﺮ‬
‫ﺍﻟﱵ ﺗﻔﺠﺮﻫﺎ ﰲ ﻭﺟﺪﺍ‪‬ﺎ ﻭﻫﻲ ﺗﻌﻴﺶ ﰲ ﺩﺍﺭ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺣﱴ ﻭﺩﺍﻋﻬﺎ ﳍﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺒﺎﺋﺴﻮﻥ ﺍﻟﺬﻳﻦ ﱂ ﻳﺪﺭﻛﻮﺍ ﺍﳊﻴﺎﺓ ﻫﺬﺍ ﺍﻻﺩﺭﺍﻙ ﻭﱂ ﻳﻔﻬﻤﻮﻫﺎ ﻫﺬﺍ ﺍﻟﻔﻬﻢ‬
‫ﻓﺤﻴﺎ‪‬ﻢ ﺃﺳﻮﺃ ﻣﻦ ﺍﳌﻮﺕ‪ ،‬ﻭﻣﻮ‪‬ﻢ ﻛﻈﻠﻤﺎﺕ ﺟﻬﻨﻢ ﺑﻌﻀﻬﺎ ﻓﻮﻕ ﺑﻌﺾ‪.‬‬
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‫ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺗﺴﺎﻧﺪ ﻭﺗﻨﻈﻴﻢ ﻭﺍﻧﻀﺎﺝ ﺑﲔ ﻋﻤﻞ ﺍﻟﻔﺮﺩ ﻭﺳﻠﻮﻛﻪ ﻭﺑﲔ ﺣﻴﺎﺗﻪ‬
‫ﺍﳉﻮﺍﻧﻴﺔ‪ .‬ﻭﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺴﻤﻲ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺃ‪‬ﺎ ﻋﻼﻗﺔ ﺩﺍﺋﺮﺓ ﺧﲑ ﻋﻠﻰ ﻋﻜـﺲ‬
‫"ﺍﻟﺪﺍﺋﺮﺓ ﺍﳌﻔﺮﻏﺔ"‪ .‬ﻓﻜﻤﺎ ﻳﻨﻌﻜﺲ ﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺘﺴﻢ ﺑـﺎﻟﻌﺰﻡ ﻭﺍﻹﺻـﺮﺍﺭ‬
‫ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﻋﺎﳌﻪ ﺍﻟﺪﺍﺧﻠﻲ ﻭﻳﻨﻮﺭﻩ‪ ،‬ﻛﺬﻟﻚ ﻳﻘﻮﻡ ﺍﻟﻮﺟﺪﺍﻥ ﺍﳌﺘﻨﻮﺭ ﻟﻺﻧـﺴﺎﻥ‬
‫ﺑﺸﺤﺬ ﺇﺭﺍﺩﺗﻪ ﻭﻋﺰﳝﺘﻪ ﻭﻳﻔﺘﺢ ﺃﻣﺎﻣﻪ ﺁﻓﺎﻗﹰﺎ ﺟﺪﻳﺪﺓ‪.‬‬
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‫ﻭﺍﶈﻈﻮﻇﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻜﻮﻧﻮﻥ ﲢﺖ ﺇﻣﺮﺓ ﺍﻟﺮﻭﺡ ﻳﺘﻮﺟﻬﻮﻥ ﺩﻭﻣﹰﺎ ﻟﻠﺤـﺼﻮﻝ‬
‫ﻋﻠﻰ ﺭﺿﺎ ﺍﷲ ﻭﻋﻠﻰ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺑﻮﺻﻠﺘﻬﻢ ﺗﺸﲑ ﻋﻠﻰ ﺍﻟـﺪﻭﺍﻡ ﳓـﻮ‬
‫ﺍﶈﺮﺍﺏ ﻧﻔﺴﻪ‪ ،‬ﻭﳓﻮ ﺍﻟﺪﺭﺏ ﻧﻔﺴﻪ‪ .‬ﻗﺪ ﳛﺪﺙ ﻋﻨﺪﻫﻢ ﺃﺣﻴﺎﻧﹰﺎ ﺍﳓﺮﺍﻑ ﺿـﺌﻴﻞ‬
‫ﻋﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻟﻜﻦ ﻧﺪﻡ ﻣﻦ ﺃﻋﻤﺎﻕ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺃﻧﲔ ﻣﻦ ﺃﻋﻤﺎﻕ ﺍﻟﺮﻭﺡ ﻳﻜﻔﻴﺎﻥ‬
‫ﻹﺫﺍﺑﺔ ﺍﻵﺛﺎﻡ ﺍﶈﻴﻄﺔ ﺑﺎﻟﻘﻠﺐ‪ ...‬ﺇﺫﺍﺑﺔ ﻫﺬﻩ ﺍﻵﺛﺎﻡ ﰲ ﺃﺭﻭﺍﺣﻬﻢ‪ ،‬ﰒ ﺍﻻﺳـﺘﻤﺮﺍﺭ‬
‫ﻋﻠﻰ ﺍﻟﺪﺭﺏ ﻧﻔﺴﻪ ﻭﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻧﻔﺴﻪ‪.‬‬
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‫ﻫﺆﻻﺀ ﺍﶈﻈﻮﻇﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺄﺩﺍﺀ ﲨﻴﻊ ﻭﺍﺟﺒﺎ‪‬ﻢ ﻭﻓﺮﺍﺋﻀﻬﻢ ﺣﱴ ﺃﺩﻕ‬
‫ﺗﻔﺎﺻﻴﻠﻬﺎ ﺑﻜﻞ ﻋﻨﺎﻳﺔ ﻭﺍﻫﺘﻤﺎﻡ‪ ،‬ﻻ ﻳﻨﺴﻮﻥ ﻭﻫﻢ ﻳﻮﻓﻮﻥ ﺣﻖ ﺃﻋﻤﺎﳍﻢ ﺍﻟﺪﻧﻴﻮﻳـﺔ‬
‫ﻭﻳﻘﻮﻣﻮﻥ ﺑﻮﻇﺎﺋﻔﻬﻢ ﻓﻴﻬﺎ ﺑﻜﻞ ﻋﻨﺎﻳﺔ ﻭﻧﻈﺎﻡ ﻭﺩﻗـﺔ‪ ...‬ﻻ ﻳﻨـﺴﻮﻥ ﻋـﺎﳌﻬﻢ‬

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 ‫ﺍﻟﺪﺍﺧﻠﻲ ﺣﻴﺚ ﻳﺴﻤﻮﻥ ﻭﻳﺮﺗﻔﻌﻮﻥ ﺍﺭﺗﻔﺎﻉ ﻋﻄﺮ ﺍﻟﺒﺨﻮﺭ ﺣﱴ ﻛﺄ‪‬ﻢ ﻳﺸﺎﺭﻛﻮﻥ‬
‫ﺍﳌﻼﺋﻜﺔ ﻛﻞ ﻳﻮﻡ ﺑﻀﻊ ﻣﺮﺍﺕ ﰲ ﳎﺎﻟﺴﻬﻢ‪.‬‬
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‫ﻓﻜﺮﺓ ﺍﻷﺑﺪﻳﺔ ﻫﺬﻩ ﺍﻟﱵ ﺩﺧﻠﺖ ﺷﻌﺎﺏ ﻭﺷﻐﺎﻑ ﻗﻠﻮﺑﻨﺎ ﻣﻨﺬ ﻋﺼﻮﺭ ﻋﺪﻳﺪﺓ ﻭﺍﻟﱵ‬
‫ﺃﻭﻗﺪﺕ ﻓﻴﻬﺎ ﺣﺐ ﻭﻭﺟﺪ ﺍﻷﺑﺪﻳﺔ ﻭﺍﳋﻠﻮﺩ‪ ،‬ﺗﺮﻛﺖ ﻣﻜﺎ‪‬ﺎ ﲟﺮﻭﺭ ﺍﻟﺰﻣﻦ ﺇﱃ ﳎـﺮﺩ‬
‫ﺭﻓﻊ ﺷﻌﺎﺭﺍﺕ ﺷﻜﻠﻴﺔ ﺟﺎﻣﺪﺓ ﻭﺍﱃ ﺗﺼﻮﻓﻴﺔ ﻣﺘﺨﺪﺭﺓ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺮﻭﺡ‪ ..‬ﻭﱂ ﻳﻜـﻦ‬
‫ﺩﻭﺭ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺍﳌﻨﺤﻮﺳﺔ ‪-‬ﺍﻟﱵ ﺣﺴﺒﺖ ﺷﺮﺍﺭﺍ‪‬ﺎ ﺍﻟﻀﺌﻴﻠﺔ ﺍﻟـﺸﺒﻴﻬﺔ ﺑـﺸﺮﺍﺭﺍﺕ‬
‫ﺍﻟﲑﺍﻉ ﻧﺪﹰﺍ ﻭﻣﺴﺎﻭﻳﺔ ﻟﺸﻤﺲ ﺍﻟﻮﺣﻲ‪ -‬ﻣﻨﺬ ﺫﻟﻚ ﺍﻟﺘﺎﺭﻳﺦ ﺣﱴ ﺍﻟﻴﻮﻡ ﻣﺎ ﺗﺰﺍﻝ ﺗﻨﻔـﺚ‬
‫ﺍﻟﻀﺒﺎﺏ ﻭﺍﻟﺪﺧﺎﻥ ﰲ ﻃﺮﻳﻘﻨﺎ ﺍﳌﻀﻲﺀ ﻟﺘﻌﻜﲑ ﺩﻧﻴﺎ ﺇﻧﺴﺎﻧﻨﺎ ﻭﺯﻳﺎﺩﺓ ﻇﻼﻣﻬﺎ‪.‬‬
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‫ﺑﻌﺪ ﻛﻞ ﻫﺬﺍ ﻓﺈﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﻭﺻﻒ ﺭﺟﻞ ﺍﳊﻘﻴﻘﺔ ﻫﻜﺬﺍ‪:‬‬
‫ﻫﻮ ﺭﺟﻞ ﻳﺴﺘﻄﻴﻊ ﳎﺎ‪‬ﺔ ﻭﻣﻘﺎﻭﻣﺔ ﻛﻞ ﺍﻟﺪﻭﺍﻫﻲ ﺑﺒﺪﻧﻪ ﻭﺑﺄﻋﺼﺎﺑﻪ ﺍﻟﻔﻮﻻﺫﻳﺔ‪.‬‬
‫ﺃﻣﺎ ﻓﻜﺮﻩ ﻭﻋﻘﻠﻪ ﻓﻘﺪ ﻣﺰﺝ ﰲ ﺑﻮﺗﻘﺔ ﻭﺍﺣﺪﺓ ﻣﻌﺎﺭﻑ ﻭﻣﻔﺎﻫﻴﻢ ﻋﺼﺮﻩ ﺑﺎﳊﻘﻴﻘﺔ‬
‫ﺍﻷﺯﻟﻴﺔ ﻭﺻﻬﺮﳘﺎ ﻣﻌﺎﹰ‪ ،‬ﺃﻱ ﻫﻮ ﻣﺜﻞ ﻋﺎﱂ ﻛﻴﻤﻴﺎﺋﻲ ﻳﻨﺸﺊ ﰲ ﻛﻞ ﺁﻥ ﺗﺮﻛﻴﺒـﺔ‬
‫ﺟﺪﻳﺪﺓ‪ .‬ﺃﻣﺎ ﻣﻠﻜﺎﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻘﻠﺒﻴﺔ ﻓﻬﻲ ﺑﻨﻔﺲ ﻧﻜﻬﺔ ﺍﻟﻘﺎﺑﻠﻴﺎﺕ ﻭﺍﳌﻠﻜـﺎﺕ‬
‫ﺖ ﻣﻦ ﺃﻣﺜﺎﻝ ﻣﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ)‪ (١‬ﻭﻳﻮﻧﺲ ﺃﻣﺮﻩ)‪ (٢‬ﺇﱃ ﺑﻮﺗﻘﺔ‬ ‫ﺤ ‪‬‬‫ﺍﻟﱵ ﺳ ‪‬‬
‫ﻭﺍﺣﺪﺓ ﻭﺍﻧﺼﻬﺮﺕ ﻓﻴﻬﺎ ﻭﻧﻀﺠﺖ‪.‬‬
‫ﺃﻱ ﻫﻮ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻗﻠﺐ ﻧﺎﺿﺞ ﻋﺎﺭﻑ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺮﻯ ﻧﻔﺴﻪ ﺇﻧﺴﺎﻧﹰﺎ ﻭﻓﺮﺩﹰﺍ ﻋﺎﺩﻳﹰﺎ‬
‫ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﺴﻰ ﺑﻞ ﻳﻀﺤﻲ ﺑﻠﺬﺍﺗﻪ ﻭﺣﻈﻮﻇﻪ ﻣﻦ ﺃﺟﻞ ﺧﲑ‬
‫ﻭﺳﻌﺎﺩﺓ ﺍﻵﺧﺮﻳﻦ‪.‬‬

‫)‪ (١‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ‪ (١٢٧٣ –١٢٠٧ ) :‬ﻣﻦ ﺃﻋﻈﻢ ﺷﻌﺮﺍﺀ ﺍﻟﺘﺼﻮﻑ‪ .‬ﺩﺭﺱ ﻋﻠﻰ ﺃﺑﻴﻪ ‪‬ﺎﺀ ﺍﻟﺪﻳﻦ‪ .‬ﺭﺣﻞ ﺇﱃ ﺑﻼﺩ‬
‫ﻋﺪﻳﺪﺓ‪ .‬ﺍﻟﺘﻘﻰ ﰲ ﻣﺪﻳﻨﺔ " ﻗﻮﻧﻴﺔ " ﺑﺄﺳﺘﺎﺫﻩ ﻭﻣﺮﺷﺪﻩ " ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺘﱪﻳﺰﻱ" ﻓﻜﺎﻥ ﻟﻪ ﺗﺄﺛﲑ ﻛﺒﲑ ﻋﻠﻴﻪ‪ .‬ﻣﻦ ﺃﻫﻢ ﺁﺛﺎﺭﻩ ﺩﻳﻮﺍﻧﻪ‬
‫"ﺩﻳﻮﺍﻥ ﴰﺲ ﺗﱪﻳﺰﻱ"‪ ،‬ﻭﺩﻳﻮﺍﻧﻪ ﺍﻟﻜﺒﲑ "ﺍﳌﺜﻨﻮﻱ" ﻭﻛﺘﺎﺑﻪ ﺍﳌﺸﻬﻮﺭ "ﻓﻴﻪ ﻣﺎ ﻓﻴﻪ "‪ .‬ﻭﻫﻮ ﻣﺆﺳﺲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻮﻟﻮﻳﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬
‫)‪ (٢‬ﻳﻮﻧﺲ ﺃﻣﺮﻩ‪ :(١٣٢٠ -١٢٣٨ ) :‬ﻣﻦ ﺃﺷﻬﺮ ﺷﻌﺮﺍﺀ ﺍﻟﺘﺼﻮﻑ ﰲ ﺍﻷﻧﺎﺿﻮﻝ‪ .‬ﻋﺎﺵ ﰲ ﻋﻬﺪ ﺳﻘﻮﻁ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺴﻠﺠﻮﻳﺔ ﰲ ﺍﻷﻧﺎﺿﻮﻝ‬
‫ﻧﺘﻴﺠﺔ ﻏﺎﺭﺍﺕ ﺍﳌﻐﻮﻝ‪ ،‬ﻭﰲ ﻋﻬﺪ ﺯﺍﺩﺕ ﻓﻴﻪ ﺍﳍﺠﺮﺓ ﻣﻦ ﺍﻳﺮﺍﻥ ﻭﺧﺮﺍﺳﺎﻥ ﺇﱃ ﺍﻷﻧﺎﺿﻮﻝ ﻫﺮﺑﺎ ﻣﻦ ﺍﳌﻐﻮﻝ‪ .‬ﺩﺭﺱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺗﻌﻠﻢ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ‪ .‬ﺧﺪﻡ ﰲ ﺗﻜﻴﺔ "ﻃﺎﺑﺘﻮﻙ ﺃﻣﺮﻩ" ﰒ ﺳﺎﺡ ﰲ ﺍﻷﻧﺎﺿﻮﻝ‪ .‬ﻻ ﻳﻌﺮﻑ ﺃﻳﻦ ﺗﻮﰲ‪ ،‬ﻷﻥ ﻫﻨﺎﻙ ﻋﺪﺓ ﺃﺿﺮﺣﺔ ﺗﻨﺴﺐ ﺇﻟﻴﻪ ﰲ‬
‫ﺍﻷﻧﺎﺿﻮﻝ‪ .‬ﻟﻪ ﻣﺆﻟﻔﺎﺕ "ﺭﺳﺎﻟﺔ ﺍﻟﻨﺼﻴﺤﺔ" ﻭ"ﺍﻟﺪﻳﻮﺍﻥ"‪ .‬ﺃﺷﻌﺎﺭﻩ ﺭﻗﻴﻘﺔ ﻭﻣﺆﺛﺮﺓ‪ ،‬ﻭﺃﺳﻠﻮﺑﻪ ﻭﺍﺿﺢ ﻻ ﺗﻌﻘﻴﺪ ﻓﻴﻪ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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 ‫ﺭﺟﻞ ﺍﻟﺪﻋﻮﺓ‬
‫ﺭﺟﻞ ﺍﻟﺪﻋﻮﺓ ﺭﺟﻞ ﺍﺭﺗﺒﻂ ﻗﻠﺒﻪ ﺑﺪﻋﻮﺗﻪ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻻ ﻳﺘﺮﺩﺩ ﻣﻌﻪ ﺍﻟـﺴﺒﺎﺣﺔ ﰲ‬
‫ﲝﻮﺭ ﻣﻦ ﺍﻟﺪﻡ ﻭﺍﻟﺼﺪﻳﺪ ﻣﻦ ﺃﺟﻠﻬﺎ‪ .‬ﻭﻫﻮ ﻧﺎﺿﺞ ﺇﱃ ﺩﺭﺟﺔ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺇﱃ‬
‫ﻫﺪﻓﻪ ﻳﺰﻫﺪ ﺑﻜﻞ ﺷﻲﺀ ﻭﻳﻌﻄﻲ ﻛﻞ ﺻﺎﺣﺐ ﺣﻖ ﺣﻘﻪ‪.‬‬
‫ﻫﻮ ﻣﺆﺩﺏ ﻏﺎﻳﺔ ﺍﻷﺩﺏ ﲡﺎﻩ ﺧﺎﻟﻘﻪ‪ ...‬ﻛﻞ ﻧﻔﺲ ﻳﺘﻨﻔﺴﻪ ﰲ ﺳﺒﻴﻞ ﺍﻟﺪﻋﻮﺓ‬
‫ﺫﻛﺮ ﻭﺗﺴﺒﻴﺢ‪ ،‬ﻭﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺪﻋﻮﺓ ﻣﺒﺠﻞ ﻭﻋﺰﻳﺰ ﻋﻨﺪﻩ‪ ،‬ﻳﺸﻜﺮﻫﻢ ﻋﻠﻰ‬
‫ﻛﻞ ﺧﺪﻣﺔ ﻧﺎﺟﺤﺔ ﻳﻘﺪﻣﻮ‪‬ﺎ ﻟﻠﺪﻋﻮﺓ ﻭﻟﻜﻦ ﺩﻭﻥ ﺇﻓﺮﺍﻁ‪ .‬ﻷﻧﻪ ﻳـﺆﻣﻦ ﺑـﺈﺭﺍﺩﺓ‬
‫ﺭﺑﻪ‪ ...‬ﺃﻱ ﻫﻮ ﺭﺟﻞ ﻣﺘﻮﺍﺯﻥ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﺧﺪﻣﺔ ﻻ ﻳﺘﻘﺪﻡ ﺃﺣﺪ ﳓﻮﻫﺎ ﻳﺮﻯ ﻧﻔﺴﻪ ﻣﺴﺆﻭﻻ ﻋﻨـﻬﺎ‬
‫ﻗﺒﻞ ﺍﳉﻤﻴﻊ‪ .‬ﻫﻮ ﻣﻨﺼﻒ ﻭﳛﺘﺮﻡ ﻛﻞ ﻣﻦ ﻳﻌﲔ ﺍﳊﻖ ﻭﻳﻨﺼﺮﻩ ﻭﻳﻌﻤﻞ ﰲ ﺳﺒﻴﻠﻪ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﺗﻨﻬﺪﻡ ﻣﺆﺳﺴﺎﺗﻪ ﻭﺧﻄﻄﻪ‪ ،‬ﻭﺗﺘﻤﺰﻕ ﻭﺣﺪﺓ ﲨﺎﻋﺘﻪ ﻭﺗﺘﻔﺘـﺖ ﻗﻮ‪‬ـﺎ ﻻ‬
‫ﻳﻔﻘﺪ ﺇﳝﺎﻧﻪ ﻭﻻ ﺃﻣﻠﻪ ﻭﺗﻔﺎﺅﻟﻪ ﺑﻞ ﳛﺎﻭﻝ ﺍﻟﺘﺤﻠﻴﻖ ﻣﻦ ﺟﺪﻳﺪ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﻨﺠﺢ ﰲ‬
‫ﺍﻟﺘﺤﻠﻴﻖ ﻭﻳﺼﻞ ﺇﱃ ﺍﻟﺬﺭﻯ ﻻ ﻳﻨﺴﻰ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﳌﺴﺎﳏﺔ‪.‬‬
‫ﻫﻮ ﺷﺨﺺ ﻭﺍﻗﻌﻲ ﻭﺻﺎﺣﺐ ﺑﺼﲑﺓ ﻳﻌﺮﻑ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﺮﻳـﻖ‬
‫ﻭﻋﺮ ﻭﺷﺎﻕ‪ ،‬ﻭﻟﻜﻨﻪ ﺻﺎﺣﺐ ﻋﺰﳝﺔ ﻭﺇﳝﺎﻥ ﻳﺮﻯ ﻣﻌﻪ ﺃﻥ ﻃﺮﻳﻘﻪ ﻟﻮ ﻣﻠﺌﺖ ﲝﻔﺮ‬
‫ﻣﻦ ﺣﻔﺮ ﺟﻬﻨﻢ ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ ﻗﻄﻌﻬﺎ‪ .‬ﻫﻮ ﻋﺎﺷﻖ ﻣﺘﻮﻟﻪ ﳛﺐ ﺩﻋﻮﺗﻪ ﺍﻟﱵ ﻭﺿﻊ‬
‫ﰲ ﳍﺎ ﻭﻓﺎﺀ ﻳﻀﺤﻲ ﺑﺴﺒﺒﻪ ﰲ ﺳﺒﻴﻠﻬﺎ ﺑﺮﻭﺣـﻪ‬ ‫ﺭﻭﺣﻪ ﰲ ﻛﻔﻪ ﻣﻦ ﺃﺟﻠﻬﺎ‪ ...‬ﻭ ﹼ‬
‫ﻭﺑﻜﻞ ﻣﺎ ﳝﻠﻚ ﺩﻭﻥ ﺃﻥ ﳜﻄﺮ ﻋﻠﻰ ﺑﺎﻟﻪ ﺃﺑﺪﹰﺍ ﺃﻧﻪ ﻗﺎﻡ ﺑﺄﻱ ﺗﻀﺤﻴﺔ‪.‬‬

‫ﻻ ﺷﻜﻮﻯ‪ ...‬ﺑﻞ ﺻﱪ ﻭﲢﻤﻞ‬

‫ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﺍﻟﻈﻼﻡ ﻻ ﻳﺰﺍﻝ ﺳﺎﺋﺪﺍﹰ‪ ،‬ﻛﻨﺖ ﺃﻧﺖ ﻣﻦ ﺃﲰ ‪‬ﻊ ﺻـﻮﺕ ﺍﳊـﻖ‬
‫ﻭﺭﺳﺎﻟﺘﻪ‪ ..‬ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﺗﻌﺮﻓﺎﻥ ﻫﺬﺍ ﺣﱴ ﻭﺇﻥ ﺃﻧﻜﺮﻩ ﺍﳌﻨﻜﺮﻭﻥ ﻭﺟﺤـﺪﻩ‬

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‫ﺍﳉﺎﺣﺪﻭﻥ‪ ..‬ﻭﻟﻜﻦ ﺇﻳﺎﻙ ﻭﺍﻟﺸﻜﻮﻯ ﻭﺃﻧﺖ ﺗﻨﻈﺮ ﺇﱃ ﻫﺆﻻﺀ ﺍﳉﺎﺣـﺪﻳﻦ‪ ..‬ﻷﻥ‬
‫ﺍﳊﻖ ﺗﻌﺎﱃ ﻳﻌﺮﻑ ﺍﳋﺪﻣﺔ ﺍﻟﱵ ﺗﻘﺪﻣﻬﺎ‪ ،‬ﻟﺬﺍ ﻓﻼ ﻳﻬﻢ ﺇﻥ ﻋﺮﻑ ﺍﻟﻨﺎﺱ ﺫﻟـﻚ ﺃﻭ‬
‫ﱂ ﻳﻌﺮﻓﻮﺍ‪.‬‬
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‫ﻟﻘﺪ ﻗﻤﺖ ﲟﺎ ﺃﻣﻠﺘﻪ ﻋﻠﻴﻚ ﻓﻄﺮﺗﻚ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺳﺠﻴﺘﻚ‪ ...‬ﻭﺃﺻـﺒﺢ ﻣـﺎ‬
‫ﺣﻮﺍﻟﻴﻚ ﺣﺪﻳﻘﺔ ﺯﻫﻮﺭ ﻭﺯﻧﺎﺑﻖ‪ ...‬ﺇﺫﻥ ﻓﻠﻢ ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﻭﺟﻮﺩ ﺛﻼﺙ ﺃﻭ ﺃﺭﺑﻊ‬
‫ﺃﺷﻮﺍﻙ ﲜﺎﻧﺐ ﻛﻞ ﻫﺬﻩ ﺍﻟﻮﺭﻭﺩ ﻭﺍﻟﺰﻫﻮﺭ؟ ﻭﻻﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﻭﺟـﻮﺩ ﻫـﺬﻩ‬
‫ﺍﻷﺷﻮﺍﻙ ﻧﺘﻴﺠﺔ ﻧﻘﺺ ﻋﻨﺪ ﺍﻟﺘﻨﺸﺌﺔ ﻭﺍﻹﻋﺪﺍﺩ‪.‬‬
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‫ﺃﻟﻴﺲ ﻣﻦ ﻗﺼﺮ ﺍﻟﻨﻈﺮ ﻭﻣﻦ ﺍﳋﻄﺄ ﻟﻘﻠﺐ ﻣﺘﻌﻠﻖ ﺑﺎﳊﻖ ﻭﻋﺎﺷﻖ ﻟﻪ ﺍﻧﺘﻈـﺎﺭ‬
‫ﻣﻜﺎﻓﺄﺓ ﺍﳋﺪﻣﺎﺕ ﺍﻷﺧﺮﻭﻳﺔ ﰲ ﺍﻟﺪﻧﻴﺎ؟ ﺃﻟﻴﺴﺖ ﺍﻟﺪﻧﻴﺎ ﻭﺑﻜﻞ ﻣﺎ ﻓﻴﻬـﺎ ﻓﺎﻧﻴـﺔ؟‬
‫ﺃﻟﻴﺴﺖ ﺍﻵﺧﺮﺓ ﺑﻜﻞ ﲨﺎﳍﺎ ﻭﺭﻭﻋﺘﻬﺎ ﺍﻟﱵ ﻳﻨﺬﻫﻞ ﺃﻣﺎﻣﻬﺎ ﺍﻟﻌﻘﻞ ﺑﺎﻗﻴﺔ ﻭﺧﺎﻟﺪﺓ؟‬
‫ﺇﺫﻥ ﺗﻌﺎﻝ ﻭﺩﻉ ﻋﻨﻚ ﻃﻠﺐ ﺍﳌﻜﺎﻓﺄﺓ ﳋﺪﻣﺎﺗﻚ ﻭﺟﻬﻮﺩﻙ ﻣﻦ ﺃﺟﻞ ﺍﳊﻖ‪ ...‬ﻓﻤﺎ‬
‫ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻮﺭﺍﺀ ﻳﻌﺎﺩﻝ ﺃﻟﻒ ﺩﻧﻴﺎ‪.‬‬
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‫ﻋﻠﻴﻚ ﺃ ﹼﻻ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺇﻃﺮﺍﺀ ﺍﻟﻨﺎﺱ ﻭﳏﺒﺘﻬﻢ ﻟﻚ‪ ،‬ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﳏﻘـﲔ‪،‬‬
‫ﻭﻻ ﲢﺴﺐ ﺫﻟﻚ ﻋﻼﻣﺔ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻌﻈﻤﺔ‪ .‬ﻭﺇﻳﺎﻙ ﺇﻳﺎﻙ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻵﺧﺮﻳﻦ‬
‫ﻭﻛﺄ‪‬ﻢ ﺃﻗﻞ ﻣﻨﻚ‪ ،‬ﻓﻬﺬﺍ ﻗﺼﺮ ﻧﻈﺮ ﺷﻨﻴﻊ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻘﻴﻤﺔ ﻭﺍﻟﻜﺮﺍﻣـﺔ ﻟـﺪﻯ‬
‫ﺍﳊﻖ ﺗﻌﺎﱃ ﻫﻲ ﺣﺴﺐ ﺩﺭﺟﺔ ﺻﻔﺎﺀ ﺍﻟﺮﻭﺡ ﻭﲰﻮ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻣﺎ ﺃﻓﺤﺶ ﺧﻄـﺄ‬
‫ﻣﻦ ﳚﻌﻞ ﻣﻘﺎﻳﻴﺲ ﺍﳉﺴﻢ ﻣﻌﻴﺎﺭﹰﺍ ﻟﻠﺘﻘﻴﻴﻢ‪.‬‬
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‫ﻣﻊ ﺃﻥ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻜﺒﺎﺭ ﺻﺤﻴﺢ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳌﺒﺪﺃ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻚ ﺃ ﹼﻻ ﺗﻄﻠـﺐ‬
‫ﺫﻟﻚ‪ ..‬ﻭﰲ ﻣﻘﺎﺑﻞ ﻋﺪﻡ ﻭﺟﻮﺩ ﺃﻱ ﺳﻮﺀ ﺃﻭ ﺿﺮﺭ ﻋﻨﺪﻣﺎ ﻳﺄﰐ ﻫﺬﺍ ﺍﻻﺣﺘﺮﺍﻡ ﻟﻚ‬
‫ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﺩﻭﻥ ﻃﻠﺐ ﺃﻭ ﺍﻧﺘﻈﺎﺭ‪ .‬ﻭﻟﻜﻦ ﺇﻥ ﺃﺭﺩﺗﻪ ﻭﺭﻏﺒﺖ ﻓﻴﻪ ﻭﻃﻠﺒﺘﻪ ﺃﺻﺒﺢ‬

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‫ﻫﺬﺍ ﺍﳌﻄﻠﻮﺏ ﳏﺒﻮﺑﹰﺎ ﻻ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻐﺮﻕ ﺍﻟﻄﺎﻟﺐ ﻟﻪ ﻭﺍﳌﺘﻠﻬﻒ ﻋﻠﻴﻪ‬
‫ﰲ ﳉﺔ ﻣﻦ ﺍﻟﺒﺆﺱ ﻭﺍﻷﱂ‪.‬‬
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‫ﺇﻳﺎﻙ ﺃﻥ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﻇﻦ ﺍﻟﺸﻌﺐ ﺃﻧﻚ ﺷﺨﺺ ﻋﻈﻴﻢ ﺃﻭ ﻛـﺒﲑ‪ .‬ﻓﻬـﺬﺍ‬
‫ﺍﻟﺘﻮﺟﻪ ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﺑﻚ ﻗﺪ ﻳﻜﻮﻥ ﺍﻧﻌﻜﺎﺳﹰﺎ ﳊﺴﻦ ﺍﻟﻈﻦ ﺑﻚ ﰲ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‬
‫ﻭﻻ ﺿﺮﺭ ﻣﻨﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﻌﺪ ﺃﻣﺮﹰﺍ ﻣﺮﻏﻮﺑﹰﺎ ﻓﻴﻪ‪ ،‬ﺃﻭ ﺷﻴﺌﹰﺎ ﲢﺮﺹ ﻋﻠﻴﻪ‪ ،‬ﻓﻬـﻮ ﺇﻥ‬
‫ﺃﺳﻌﺪ ﺍﻹﻧﺴﺎﻥ ﳊﻈﺔ ﺃﺑﻜﺎﻩ ﺳﺎﻋﺎﺕ‪ .‬ﻟﺬﺍ ﻓﻼ ﺗﺪﻉ ﺍﳌﺪﻳﺢ ﻳﺄﺳﺮ ﻗﻠﺒﻚ‪ ...‬ﻓﻬﺬﻩ‬
‫ﺃﻣﻮﺭ ﻋﺎﺭﺿﺔ ﺗﻘﺒﻞ ﰒ ﺗﺰﻭﻝ‪.‬‬
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‫ﻫﻞ ﻓﻜﺮﺕ ﺃﻧﻪ ﻛﻠﻤﺎ ﺗﻮﺳﻌﺖ ﺩﻋﻮﺗﻚ ﺍﻣﺘﺤﻨﺖ ﻻ ﺑﺄﻋﺪﺍﺋﻚ ﻓﻘﻂ ﺑﻞ ﺣﱴ‬
‫ﺑﺎﶈﻴﻄﲔ ﺑﻚ ﻣﻦ ﺍﻷﺻﺪﻗﺎﺀ؟ ﺗﺄﻣﻞ ﻭﻓﻜـﺮ‪ ...‬ﻭﻛـﻦ ﻣﻨـﺼﻔﹰﺎ ﻭﺫﺍ ﻣـﺮﻭﺀﺓ‬
‫ﻷﺻﺪﻗﺎﺋﻚ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻌﻤﻠﻬﻢ ﺍﳊﻖ ﺗﻌﺎﱃ ﻛﻌﻨﺎﺻﺮ ﺍﻣﺘﺤﺎﻥ ﻟﻚ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﺗﻘﻮﻡ ﺑﻮﺍﺟﺒﻚ ﰲ ﺃﺩﺍﺀ ﺍﳋﺪﻣﺎﺕ ﻷﻣﺘﻚ ﺇﻳ‪‬ﺎﻙ ﺃﻥ ﺗﺬﻛﺮ ﺃﻱ ﻣﻌﺮﻭﻑ‬
‫ﺃﺳﺪﻳﺘﻪ ﻷﻱ ﺷﺨﺺ ﻳﻌﻤﻞ ﲢﺖ ﺇﻣﺮﺗﻚ‪ ...‬ﻻ ﺗﻔﻌﻞ ﺫﻟﻚ ﻭﺇ ﹼﻻ ﺃﺯﻋﺠﺖ ﲨﻴﻊ‬
‫ﻣﻦ ﺣﻮﺍﻟﻴﻚ‪ ،‬ﻭﻻ ﺗﻨﺲ ﺃﻥ ﻣﺎ ﻓﻌﻠﺘﻪ ﻭﺃﺩﻳﺘﻪ ﻟﻴﺲ ﺳﻮﻯ ﻭﻇﻴﻔﺔ ﻋﻠﻰ ﻋﺎﺗﻘـﻚ‬
‫ﻭﻟﺴﺖ ﺳﻮﻯ ﻣﻮﻇﻒ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪.‬‬
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‫ﺇﻥ ﱂ ﺗﺰﺩﺩ ﺇﺧﻼﺻﹰﺎ ﻛﻠﻤﺎ ﻗﺮﺃﺕ ﻛﺘﺎﺑﺎﹰ‪ ،‬ﺃﻭ ﺣﻠﻠـﺖ ﻭﻗـﺪﻣﺖ ﺃﻓﻜـﺎﺭﹰﺍ‬
‫ﺟﺪﻳﺪﺓ‪ ،‬ﺃﻭ ﺟﺎﻫﺪﺕ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺇﻥ ﱂ ‪‬ﺗ ﹾﻔ ‪‬ﻦ ﰲ ﺑﻮﺗﻘـﺔ ﺍﻹﺧـﻼﺹ‬
‫ﲝﻴﺚ ﻳﺴﺘﻮﻱ ﻟﺪﻳﻚ ﻣﺎ ﺗﺘﻌﺮﺽ ﻟﻪ ﻣﻦ ﻧﻘﻤﺔ ﺃﻭ ﻧﻌﻤﺔ‪ ...‬ﺇﻥ ﱂ ﺗﻜﻦ ﻛـﺬﻟﻚ‬
‫ﻓﺎﻋﻠﻢ ﺃﻧﻚ ﺗﻀﻄﺮﺏ ﺑﲔ ﺑﺮﺍﺛﻦ ﻭﳐﺎﻟﺐ ﻧﻔﺴﻚ ﺍﻷﻣﺎﺭﺓ‪ ...‬ﺍﻋﻠﻢ ﻫﺬﺍ ﻭﺍﺭﲡﻒ‬
‫ﺧﻮﻓﹰﺎ ﻭﺧﺸﻴﺔ‪.‬‬
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‫ﺇﻳﺎﻙ ﺇﻳﺎﻙ ﺃﻥ ﲢﺪﺛﲏ ﻋﻦ ﻋﻈﻢ ﺍﳋﺪﻣﺎﺕ ﺍﻟﱵ ﻗﺪﻣﺘﻬﺎ ﻭﺍﻟﺘـﻀﺤﻴﺎﺕ ﺍﻟـﱵ‬
‫ﺃﺑﺪﻳﺘﻬﺎ‪ .‬ﻭﻟﻜﻦ ﻗﻞ ﱄ ﺃﺗﺴﺘﻄﻴﻊ ﺇﺣﺎﻟﺔ ﲨﻴﻊ ﺧﺪﻣﺎﺗﻚ ﺇﱃ ﺟﻬﻮﺩ ﺃﺻـﺪﻗﺎﺋﻚ‬
‫ﻭﺗﻌﺮﻑ ﺃ‪‬ﺎ ﻓﻀﻞ ﻣﻦ ﺃﻓﻀﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻄﻒ ﻣﻨﻪ؟ ﻭﻫﻞ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻋﻨﺪ ﺑﺬﻝ ﺍﳉﻬﻮﺩ ﰲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻭﻋﻨﺪ ﻗﻄﻒ ﺍﻟﻨﺘﺎﺋﺞ ﰲ ﺍﻟـﺼﻒ ﺍﻷﺧـﲑ؟‬
‫ﺣﺪﺛﲏ ﻋﻦ ﻫﺬﺍ‪ ...‬ﺣﺪﺛﲏ ﻋﻦ ﻫﺬﺍ ﻟﻜﻲ ﺗﺘﻔﺘﺢ ﺍﻷﺯﻫﺎﺭ ﰲ ﻗﻠﱯ‪.‬‬
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‫ﻻ ﲢﺮﻙ ﻧﻮﺍﺯﻉ ﻧﻔﺴﻚ ﻭﻏﺮﻭﺭﻫﺎ ﲝﺠﺔ ﻋﻠﻤـﻚ ﺃﻭ ﻋـﺰﺓ ﻧﻔـﺴﻚ ﺃﻭ‬
‫ﻛﺮﺍﻣﺘﻬﺎ‪ ،‬ﻭﺇ ﹼﻻ ﺃﻓﺮﺣﺖ ﺃﻋﺪﺍﺀﻙ ﻭﺃﺣﺰﻧﺖ ﺃﺻﺪﻗﺎﺀﻙ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻟﻚ ﻣﺰﺍﻳـﺎ‬
‫ﻓﺪﻋﻬﺎ ﺗ‪‬ﺨﺮﺝ ﺳﻨﺎﺑﻠﻬﺎ ﰲ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ‪ ،‬ﻭﻟﺘﻜﻦ ﺑﻄﻮﻻﺕ ﺣﻴﺎﺗﻚ ﺃﻧﺎﺷﻴﺪ ﺃﺑﺪﻳﺔ‬
‫ﺗﻨﺸﺪﻫﺎ ﺍﳌﻼﺋﻜﺔ‪.‬‬

‫ﺍﻟﺘﺬﺑﺬﺏ ﻭﺍﻟﺜﺒﺎﺕ‬

‫ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻭﻋﺸﻘﻬﺎ ﻣﻬﻢ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻤﺴﻚ ‪‬ﺎ ﻭﺍﻟﻮﻓﺎﺀ ﳍـﺎ‬
‫ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻴﻬﺎ ﻣﻬﻢ ﺑﺎﻟﺪﺭﺟﺔ ﻧﻔﺴﻬﺎ‪ .‬ﺇﻥ ﻣﻦ ﻭﺻﻞ ﺑﺮﻭﺣﻪ ﺇﱃ ﻧﻮﺭ ﺍﳊﻘﻴﻘﺔ ﻣﻦ‬
‫ﺍﻟﺼﻌﺐ ﻋﻠﻴﻪ ﺗﻐﻴﲑ ﻭﺟﻬﺘﻪ ﻭﻃﺮﻳﻘﻪ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﻐﲑﻭﻥ ﳏﺎﺭﻳﺒﻬﻢ ﺻﺒﺎﺡ ﻣـﺴﺎﺀ‬
‫ﻓﻬﻢ ﺇﻣﺎ ﺃﺷﺨﺎﺹ ﺑﺆﺳﺎﺀ ﱂ ﻳﺼﻠﻮﺍ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺃﻭ ﲪﻘﻰ ﱂ ﻳـﺪﺭﻛﻮﺍ ﻗﻴﻤـﺔ‬
‫ﺍﳊﻘﻴﻘﺔ ﺣﻖ ﺍﻹﺩﺭﺍﻙ‪.‬‬
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‫ﺍﶈﻈﻮﻇﻮﻥ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﻗﻠﻮ‪‬ﻢ ﺷﻮﺍﻃﺊ ﻟﺒﺤﺮ ﺍﳊﻘﻴﻘﺔ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻻﺭﺗﻮﺍﺀ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻓﺘﺮﺍﻫﻢ ﻛﻠﻤﺎ ﺿﺮﺑﺖ ﻣﻮﺟﺎﺕ ﺍﳊﻘﻴﻘﺔ ﺷﻮﺍﻃﺊ ﻗﻠﻮ‪‬ﻢ ﻳﻘﻮﻟـﻮﻥ ﺑﻜـﻞ‬
‫ﺷﻮﻕ ﻭﺭﻏﺒﺔ "ﻫﻞ ﻣﻦ ﻣﺰﻳﺪ؟" ﻋﻨﺪ ﻫﺆﻻﺀ ﺍﻧﺘﻬﻰ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻄﺮﻳﻖ‪ ...‬ﻟﻘـﺪ‬
‫ﻋﺜﺮﻭﺍ ﻋﻠﻰ ﳏﺮﺍ‪‬ﻢ ﻭﺍﺳﺘﻘﺮﺕ ﺃﺭﻭﺍﺣﻬﻢ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺘﺬﺑﺬﺑﻮﻥ ﻓﻬﻢ ﺇﻣﺎ ﻣﻦ ﻗﺼﲑﻱ ﺍﻟﻨﻈﺮ ﺍﻟـﺬﻳﻦ ﻻ ﻳﻌﺮﻓـﻮﻥ ﺃﺳـﻠﻮﺏ‬

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‫ﺍﻟﺒﺤﺚ‪ ،‬ﺃﻭ ﻣﻦ ﻋﺪﳝﻲ ﺍﻹﺩﺭﺍﻙ ﳑﻦ ﻻ ﳝﻴﺰﻭﻥ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺒﺤﺚ ﻭﺑﲔ ﺍﻟﻈﻔﺮ‬
‫ﲟﺎ ﻳﺒﺤﺚ ﻋﻨﻪ ﻭﺍﻛﺘﺸﺎﻓﻪ‪ .‬ﻓﺎﻟﺬﻱ ﻳﺒﺤﺚ ﻫﻮ ﺍﻟﺬﻱ ﺳـﻴﺠﺪ ﻭﻳﻈﻔـﺮ‪ .‬ﺃﻣـﺎ‬
‫ﺍﻟﻘﺎﻋﺪﻭﻥ ﰲ ﺃﻣﺎﻛﻨﻬﻢ ﺍﻟﺬﻳﻦ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﻋﺜﺮﻭﺍ ﻋﻠـﻰ ﺑﻐﻴﺘـﻬﻢ‪ ...‬ﻫـﺆﻻﺀ‬
‫ﺳﻴﺒﻘﻮﻥ ﰲ ﺃﻣﺎﻛﻨﻬﻢ ﻭﺳﻴﺪﻭﺭﻭﻥ ﺣﻮﻝ ﺃﻧﻔﺴﻬﻢ ﻃﻮﺍﻝ ﺣﻴﺎ‪‬ﻢ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﳛﺎﻓﻈﻮﻥ ﻋﻠﻰ ﻣﻮﺍﺿﻌﻬﻢ ﻭﻻ ﻳﺘﺨﻠﻮﻥ ﻋﻨﻬﺎ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﻫﺬﻩ ﺍﶈﺎﻓﻈﺔ‬
‫ﺃﻭﻝ ﺷﺮﻁ ﻟﻠﺘﻐﻠﺐ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳍﺪﻑ ﺍﳌﺮﺳﻮﻡ‪ .‬ﺃﻣـﺎ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺘﺮﻛﻮﻥ ﻣﻮﺍﺿﻌﻬﻢ ﰲ ﺍﳉﺒﻬﺔ ﻓﻠﻴﻌﻠﻤﻮﺍ ﺃ‪‬ﻢ ﺩﺧﻠﻮﺍ ﰲ ﺩﺍﺋﺮﺓ ﺍﳋﺴﺮﺍﻥ ﻣﻨـﺬ ﺃﻥ‬
‫ﻓﺎﺭﻗﻮﺍ ﻣﻮﺍﺿﻌﻬﻢ ﻭﺍﺑﺘﻌﺪﻭﺍ ﻋﻨﻬﺎ‪.‬‬
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‫ﻛﻞ ﻓﺎﺭ ﻣﻦ ﺍﳉﺒﻬﺔ ﺳﻴﻜﻮﻥ ‪‬ﻣﺪﺍﻧﹰﺎ ﺃﻣﺎﻡ ﺿﻤﲑﻩ ﺃﻭﻻ ﰒ ﺃﻣﺎﻡ ﺍﻟﺘﺄﺭﻳﺦ ﻭﺃﻣﺎﻡ‬
‫ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ‪ ...‬ﻣﺪﺍﻧﹰﺎ ﻣﻦ ﻗﺒﻞ ﻧﻔﺴﻪ ﻷﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﻧﺎﻝ ﺻﻔﻌﺔ ﻟﺴﲑﻩ ﺿﺪ‬
‫ﻫﺪﻓﻪ‪ .‬ﻭﺍﻟﺜﺒﺎﺕ ﰲ ﺍﳌﻮﺿﻊ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﳉﺒﻬﺔ ﻳﻌﺪ ﺭﻣﺰﹰﺍ ﻟﻠﺸﺠﺎﻋﺔ ﰲ ﻛـﻞ‬
‫ﺩﻋﻮﺓ ﻛﱪﻯ‪ .‬ﺃﻣﺎ ﻋﺒﻴﺪ ﺍﻟﻨﻔﺲ ﺍﻟﺬﻳﻦ ﻳﺪﻭﺭﻭﻥ ﻣﻊ ﺍﻟﺮﻳﺢ ﺃﻳﻨﻤﺎ ﺩﺍﺭﺕ ﻓﻼ ﳝﻜﻦ‬
‫ﻼ ﻓﻬﻤﻪ‪ .‬ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻘﻴﻘﻲ ﻓﻤـﺎ ﺃﻥ‬‫ﺃﻥ ﻳﻔﻬﻤﻮﺍ ﻫﺬﺍ‪ ،‬ﻭﻫﻢ ﻻ ﻳﺮﻳﺪﻭﻥ ﺃﺻ ﹰ‬
‫ﻳﺪﺭﻙ ﺍﳊﻘﻴﻘﺔ ﻭﻳﻔﻬﻤﻬﺎ ﺣﱴ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﳌﻨﺎﻓﻊ ﻭﺍﳌﺼﺎﱀ ﺗﻘﻴﻴـﺪ ﺭﺟﻠﻴـﻪ‪،‬‬
‫ﻭﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﳋﻮﻑ ﺃﻥ ﻳﻘﻄﻊ ﻃﺮﻳﻘﻪ ﻭﳝﻨﻊ ﺳﲑﻩ‪ ،‬ﻭﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻟـﺸﻬﻮﺍﺕ‬
‫ﺇﻏﺮﺍﺀﻩ ﻭﺭﺑﻄﻪ ﺑﺎﻟﺪﻧﻴﺎ‪ ...‬ﻳﻌﺠﺰﻭﻥ ﻋﻦ ﻫﺬﺍ ﻷﻧﻪ ﻳﺘﺨﻄﺎﻫﻢ ﲨﻴﻌﹰﺎ ﻭﻛﺄﻧﻪ ﻃـﺎﺋﺮ‬
‫ﺃﻓﺮﺩ ﺟﻨﺎﺣﻴﻪ ﻭﻃﺎﺭ‪.‬‬
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‫ﺇﻥ ﺍﳌﺬﺑﺬﺑﲔ ﻳﻐﲑﻭﻥ ﺁﺭﺍﺀﻫﻢ ﻭﻣﻮﺍﺿﻌﻬﻢ ﺩﻭﻥ ﺗﻮﻗﻒ ﻋﻨـﺪ ﺃﺩﺍﺀ ﺍﳋﺪﻣـﺔ‬
‫ﺍﻹﳝﺎﻧﻴﺔ‪ ،‬ﻟﺬﺍ ﺗﺮﺍﻫﻢ ﻻ ﻳﻬﺰﻭﻥ ﺛﻘﺔ ﺍﻵﺧﺮﻳﻦ ‪‬ﻢ ﻭﺣﺪﻫﻢ‪ ،‬ﺑـﻞ ﺣـﱴ ﺛﻘـﺔ‬
‫ﺃﺻﺪﻗﺎﺋﻬﻢ ﻭﺇﺧﻮﺍ‪‬ﻢ ﰲ ﺍﻟﺪﻋﻮﺓ‪ .‬ﻓﻜﻤﺎ ﺗﺘﻘﻠﻘﻞ ﻭﺗﻔﺴﺪ ﺍﳌﺴﲑﺓ ﺍﳌﻨﺘﻈﻤﺔ ﳉﻤﺎﻋﺔ‬
‫ﺃﻭ ﻟﻔﺼﻴﻞ ﲞﺮﻭﺝ ﺃﺣﺪﻫﻢ ﻣﻦ ﻭﺳﻄﻪ ﻭﺗﻔﺴﺪ ﺍﳌـﺴﲑﺓ ﺍﳌﺘﻨﺎﻏﻤـﺔ‪ ،‬ﻭﻳﻈﻬـﺮ‬

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‫ﺍﻻﺿﻄﺮﺍﺏ ﻓﻴﻬﺎ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ ﺧﺮﻭﺝ ﺑﻌﺾ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﲨﺎﻋـﺔ ﻣﺘـﺴﺎﻧﺪﺓ‬
‫ﻭﻣﺘﻨﺎﻏﻤﺔ ﻓﻜﺮﻳﺔ ﻳﺆﺩﻱ ﺑﺄﺻﺪﻗﺎﺋﻬﻢ ﺇﱃ ﺍﻹﺣﺒﺎﻁ ﻭﺍﻟﺘﺸﺎﺅﻡ‪ ،‬ﻭﻳﻐﺮﻕ ﺃﻋـﺪﺍﺀﻫﻢ‬
‫ﰲ ﺍﻟﻐﺒﻄﺔ ﻭﺍﻟﺴﺮﻭﺭ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﺴﻘﻄﻮﻥ ﰲ ﺩﺭﻙ ﺍﻟﺘﺮﺩﺩ ﻭﻋﺪﻡ ﺍﻻﺳﺘﻘﺮﺍﺭ‪ ،‬ﻭﻳﻨﻘﻀﻮﻥ ﺍﻟﻌﻬﺪ ﺍﻟـﺬﻱ‬
‫ﻗﻄﻌﻮﻩ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺑﲔ ﻓﻴﻨﺔ ﻭﺃﺧﺮﻯ‪ ،‬ﺳﻴﺄﰐ ﻳﻮﻡ ﻳﻔﻘﺪﻭﻥ ﺍﻟﺜﻘﺔ ﺑﺄﻧﻔـﺴﻬﻢ‪،‬‬
‫ﻭﻳﺪﺧﻠﻮﻥ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﲢﺖ ﺗﺄﺛﲑ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﲟﻀﻲ ﺍﻟﻮﻗـﺖ ﻳﻔﻘـﺪ ﻫـﺆﻻﺀ‬
‫ﺍﳌﺸﻠﻮﻟﲔ ﺭﻭﺣﻴﺎ ﺷﺨﺼﻴﺎ‪‬ﻢ ﲤﺎﻣﺎﹰ‪ ،‬ﻟﺬﺍ ﻳﺼﺒﺤﻮﻥ ﻋﻨﺎﺻﺮ ﺿـﺎﺭﺓ ﻷﻧﻔـﺴﻬﻢ‬
‫ﻭﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ‪.‬‬
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‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺇﻧﺴﺤﻘﻮﺍ ﺃﻣﺎﻡ ﺣﺴﺎﺑﺎﺕ ﺗﺎﻓﻬﺔ ﻣﻦ ﺣـﺴﺎﺑﺎﺕ ﺍﳌﻨـﺼﺐ ﺃﻭ‬
‫ﺍﻟﺸﻬﺮﺓ ﺃﻭ ﺍﳌﻘﺎﻡ ﺃﻭ ﺍﻟﺸﻬﻮﺓ‪ ...‬ﻣﺎﺫﺍ ﺳﻴﻘﻮﻝ ﻫﺆﻻﺀ ﻭﻛﻴﻒ ﻳﺘﺼﺮﻓﻮﻥ ﻋﻨـﺪﻣﺎ‬
‫ﲢﻴﻂ ﺍﳌﻨﺎﻓﻊ ﺑﺄﻓﻖ ﺍﻟﺪﻋﻮﺓ ﻣﺜﻞ ﻗﻮﺱ ﻗﺰﺡ‪ ،‬ﻭﺗﻘﺒﻞ ﺍﻟـﺪﻧﻴﺎ ﻋﻠﻴﻬـﺎ؟ ﻭﻛﻴـﻒ‬
‫ﺳﻴﺘﺼﺮﻓﻮﻥ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﳛﻴﻂ ﻓﻴﻬﺎ ﺍﳋﻮﻑ ﻭﺍﻹﺭﻫﺎﺏ ﻭﺍﻟﻔﱳ ﺑﺎﻟﺪﻋﻮﺓ؟‬
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‫ﺇﻥ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ ﺣﺎﻓﻞ ﺑﻘﺼﺺ ﺁﻻﻑ ﺍﻷﺑﻄﺎﻝ ﺍﻟﺬﻳﻦ ﺍﺳـﺘﻮﻟﻮﺍ ﻋﻠـﻰ‬
‫ﺍﻟﻘﻼﻉ ﻭﺍﳊﺼﻮﻥ ﻭﺍﳌﺪﻥ ﺑﻜﻔﺎﺣﻬﻢ ﻭﻋﺮﻗﻬﻢ ﻭﺩﻣﺎﺋﻬﻢ‪ ،‬ﰒ ﻛﻴﻒ ﺧﺴﺮﻭﺍ ﻫﺬﻩ‬
‫ﺍﻟﻘﻼﻉ ﻭﺍﳌﺪﻥ ﺇﱃ ﺍﻷﺑﺪ ﻧﺘﻴﺠﺔ ﺧﻴﺎﻧﺔ ﺷﻨﻴﻌﺔ ﻷﺣﺪ ﺍﳋﻮﻧﺔ‪ ...‬ﻫﺬﻩ ﺍﳊـﻮﺍﺩﺙ‬
‫ﻭﺍﻷﻣﺜﻠﺔ ﻣﻦ ﺍﻟﻜﺜﺮﺓ ﲝﻴﺚ ﳝﻜﻦ ﺗﺄﻟﻴﻒ ﳎﻠﺪ ﻛﺎﻣﻞ ﻋﻨﻬﺎ ﻟﻜﻞ ﺃﻣـﺔ‪.‬‬
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‫ﺁﻩ‪ ...‬ﺁﻩ ﺃﻳﺘﻬﺎ ﺍﻟﺸﻬﺮﺓ ﺍﻟﻘﺎﺗﻠﺔ‪ ،‬ﻭﺃﻳﺘﻬﺎ ﺍﻟﺸﻬﻮﺓ ﺍﻟﻜﺎﻓﺮﺓ ﻭﺃﻳﻬﺎ ﺍﻟﻄﻤﻊ ﺍﳋـﺎﱄ‬
‫ﻣﻦ ﺍﻟﺸﺮﻑ! ﻛﻢ ﻣﻦ ﺭﻭﺡ ﻣﺮ ﻣﻦ ﺩﻳﺎﺭﻛﻢ ﻓﺬﺑﻞ ﻣﻦ ﺍﻟﺰﻳﺎﺭﺓ ﺍﻷﻭﱃ!! ﻭﻛﻢ ﻣﻦ‬
‫ﻗﻠﺐ ﺳﻘﻂ ﰲ ﺩﻳﺎﺭﻛﻢ ﻣﺜﻞ ﺃﻭﺭﺍﻕ ﺍﳋﺮﻳﻒ ﺍﻟﺼﻔﺮﺍﺀ!! ﻭﻛﻢ ﻣﻦ ﻗﺎﻣﺔ ﺳـﺎﻣﻘﺔ‬

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‫ﲰﻌﺖ ﺿﺤﻜﺎﺗﻜﻢ ﺍﳌﻐﺮﻳﺔ ﻓﺘﺮﻛﺖ ﺍﳌﻌﺒﺪ ﻭﺃﺻﺒﺤﺖ ﻣﻦ ﺭﻭﺍﺩ ﺍﳊﺎﻧﺎﺕ!! ﺃﺟـﻞ‬
‫ﻛﻢ ﻣﻦ ﺷﺠﺎﻉ ﺟﺎﺀ ﺇﻟﻴﻜﻢ ﻓﺘﺤﻮﻝ ﺇﱃ ﺟﺒﺎﻥ ﺭﻋﺪﻳﺪ‪ ،‬ﻭﻛﻢ ﻣﻦ ﺭﺟﻞ ﲢﻮﻝ ﺇﱃ‬
‫ﺏ ﻣﻦ ﻗﺮﺑﻪ ﻣﻨﻜﻢ ﰒ ﺍﺭﲢﻞ‪.‬‬
‫ﺏ ﺷﺎ ‪‬‬
‫ﳐﻨﺚ ﻭﺧﺼﻲ ﻭﻛﻢ ﻣﻦ ﺷﺎ ٍ‬

‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﺋﺢ‬

‫ﺍﻹﻧﺴﺎﻥ ﺳﺎﺋﺢ‪ ،‬ﻭﺍﻟﻜﻮﻥ ﻣﻌﺮﺽ ﻟﻠﻤﺸﺎﻫﺪ ﺍﳌﻠﻮﻧـﺔ‪ ،‬ﻭﻣﻜﺘﺒـﺔ ﺯﺍﺧـﺮﺓ‬

‫ﻣﻄﺮﻭﺣﺔ ﻟﻨﻈﺮﻩ ﻭﺗﺄﻣﻠﻪ ﻭﺳﻴﺎﺣﺘﻪ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺴﺎﺋﺢ ﺃﹸﺭﺳﻞ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻟﻜـﻲ‬
‫ﻳﻘﺮﺃ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻭﻳﺰﻳﺪ ﻣﻦ ﻣﻌﺮﻓﺘﻪ‪ .‬ﻫﺬﻩ ﺍﻟﺴﻴﺎﺣﺔ ﺍﳌﻤﺘﻌﺔ ﻻ ﺗﺘﻴﺴﺮ ﻟﻺﻧـﺴﺎﻥ‬
‫ﺇ ﹼﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺴﻴﺎﺣﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺗﻜﻔﻲ ﺑﺎﻟﻨـﺴﺒﺔ ﻟـﺼﺎﺣﺐ ﺍﻟﻌﻘـﻞ‬
‫ﺍﻟﺮﺷﻴﺪ ﻭﺍﻟﻘﻠﺐ ﺍﻟﻴﻘﻈﺎﻥ ﻹﻧﺸﺎﺀ ﺟﻨﺎﺕ ﻛﺠﻨﺎﺕ ﻋﺪﻥ ﻭﻛﺠﻨـﺎﺕ ﺇﺭﻡ ﺫﺍﺕ‬
‫ﺍﻟﻌﻤﺎﺩ‪ ،‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﻣﻐﻤﻀﻲ ﺍﻟﻌﻴﻮﻥ ﻓﻼ ﺗﻜﻮﻥ ﺳﻮﻯ ﳊﻈـﺔ‬
‫ﻋﺎﺑﺮﺓ ﺗﺄﰐ ﰒ ﲤﻀﻲ ﺑﺴﺮﻋﺔ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﺘﺄﻣﻠﻮﻥ ﻗﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﺔ ﻭﻗﻮﺍﻧﲔ ﺍﳊﻴﺎﺓ ﺑﻌﻤﻖ ﻭﻳﻌﺮﻓﻮﻥ ﻗﻴﻤﺘﻬﺎ ﻳﺮﻭﻥ‬
‫ﰲ ﺃﻟﻮﺍﻥ ﺍﻟﺰﻫﻮﺭ ﻭﰲ ﺣﺮﻛﺔ ﺍﻷﻏﺼﺎﻥ ﻭﰲ ﻫﺪﻳﺮ ﺍﻟﺮﻋﻮﺩ ﻭﰲ ﺗﻐﺮﻳﺪ ﺍﻟﻄﻴـﻮﺭ‬
‫ﲨﺎ ﹰﻻ ﻻ ﳝﻜﻦ ﻭﺻﻔﻪ‪ ،‬ﻭﻳﺮﻭﻥ ﰲ ﻛﻞ ﺻﻮﺕ ﺗﻘﺪﻳﺴﹰﺎ ﻭﺗـﺴﺒﻴﺤﹰﺎ ﻟـﺼﺎﺣﺐ‬
‫ﺍﻟﻘﺪﺭﺓ ﺍﻟﻼ‪‬ﺎﺋﻴﺔ‪ .‬ﻭﻳﺮﻭﻥ ﰲ ﺍﻟﻀﻮﺀ ﻭﺍﳊﺮﺍﺭﺓ ﻭﺍﳉﺎﺫﺑﻴﺔ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻜﻴﻤﻴﺎﺋﻴـﺔ‬
‫ﻭﰲ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲢﻜﻢ ﺍﻷﺣﻴﺎﺀ ﻭﺗﺴﻮﻗﻬﻢ ﺁﺛﺎﺭ ﲡﻠﻴﺎﺕ ﺇﳍﻴﺔ‪.‬‬
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‫ﻛﻠﻤﺎ ﺍﻧﺴﻠﺦ ﺍﻟﺮﻭﺡ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ﺍﳌﻠﻲﺀ ﺑﺎﻟـﻀﻮﺿﺎﺀ ﻭﺍﻧﻐﻤـﺮ ﰲ‬
‫ﺃﻋﻤﺎﻕ "ﻋﺎﱂ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ" ﺷﺎﻫﺪ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻹﳍﻴﺔ ﺍﳌﺸﺮﻗﺔ ﺑـﺸﻜﻞ ﺃﻭﺿـﺢ‪،‬‬
‫ﻓﻴﻜﺎﺩ ﻳﻐﻴﺐ ﻋﻦ ﻭﻋﻴﻪ‪.‬‬
‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﲰﻮﺍ ﺇﱃ ﺍﻟﻮﺻﺎﻝ ﺍﻹﳍﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺴﻤﻮ ﻭﺗﺮﻛﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺑﲔ‬

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‫ﺃﻣﻮﺍﺝ ﺍﳌﺪ ﻭﺍﳉﺰﺭ ﻟﻠﻮﺟﺪ ﺍﻹﳍﻲ ﻭﺍﺳﺘﻐﺮﻗﻮﺍ ﻓﻴﻪ‪ ،‬ﻳﺮﻭﻥ ﰲ ﺍﳌﻨـﺎﻇﺮ ﺍﻟـﺼﺎﻣﺘﺔ‬
‫ﻟﻠﺴﻬﻮﻝ ﺍﻟﻮﺣﻴﺪﺓ ﺍﳌﻤﺘﺪﺓ ﻋﻠﻰ ﻣﺪ ﺍﻟﺒﺼﺮ‪ ،‬ﻭﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺰﺍﺧـﺮﺓ ﰲ ﺃﻋﻤـﺎﻕ‬
‫ﺍﶈﻴﻄﺎﺕ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﻔﺔ ﺍﻟﻮﻗﻮﺭﺓ ﻟﻠﺠﺒﺎﻝ ﺍﻟﺸﺎﻫﻘﺔ ﺍﻟﱵ ﺗﻨـﺎﻃﺢ ﺍﻟـﺴﺤﺎﺏ‪ ،‬ﻭﰲ‬
‫ﻇﻼﻡ ﺍﳌﺴﺎﺀ ﺍﻟﺬﻱ ﻳﺪﺍﻋﺐ ﺍﻟﺴﻔﻮﺡ ﺍﳋﻀﺮﺍﺀ‪ ،‬ﻭﰲ ﺍﻟﺮﻭﺍﺋﺢ ﺍﻟﻌﻄﺮﺓ ﺍﳌـﺴﻜﺮﺓ‬
‫ﻟﻠﺰﻫﻮﺭ ﺍﻟﺴﺎﺣﺮﺓ ﺍﳌﻨﺘﺸﺮﺓ ﰲ ﺍﳊﺪﺍﺋﻖ‪ ،‬ﻭﰲ ﻣﻨﻈﺮ ﻗﻄﺮﺍﺕ ﺍﻟﻨﺪﻯ ﻭﻫﻲ ﺗﺒﺘـﺴﻢ‬
‫ﻓﻮﻕ ﺍﻟﺰﻫﻮﺭ ﺍﻟﺼﻐﲑﺓ ﻭ‪‬ﺘﺰ ﻣﻊ ﺍﻟﻨﺴﻴﻢ ﻓﺘﺴﺤﺮ ﺍﻷﻟﺒﺎﺏ ﻭﺗﺸﺮﺡ ﺍﻟﻘﻠـﻮﺏ‪...‬‬
‫ﻳﺮﻭﻥ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﻇﺮ ﲡﻠﻴﺎﺕ ﻭﺍﻧﻌﻜﺎﺳﺎﺕ ﻣﻦ ﲨﺎﻟﻪ ﻫﻮ‪.‬‬
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‫ﻣﺎﺫﺍ ﻳﻀﺮﻧﺎ ﺇﻥ ﱂ ﳓﻂ ﺑﻪ ﻋﻠﻤﹰﺎ؟! ﻛﻞ ﺻﻮﺕ ﺇﺷﺎﺭﺓ ﻭﺭﺳﺎﻟﺔ ﻣﻨﻪ‪ .‬ﻳﻘـﻮﻝ‬
‫ﺍﻷﺩﻳﺐ ﻭﺍﳊﻜﻴﻢ ﺍﻷﳌﺎﱐ "ﺟﻮﺗﻪ"‪:‬‬
‫"ﺇﻧﻨﺎ ﳓﺪﺱ ﻭﺟﻮﺩ ﺍﷲ ﰲ ﻗﻠﻮﺑﻨﺎ ﻭﰲ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻓﻤﺎ ﺃﳘﻴﺔ ﺇﻥ ﻋﺠﺰﻧﺎ ﻋـﻦ‬
‫ﻣﻌﺮﻓﺔ ﻣﺎﻫﻴﺘﻪ؟ ﺃﺟﻞ! ﻓﻤﺎﺫﺍ ﻧﻌﺮﻑ ﺣﻮﻝ ﺍﳌﺎﻫﻴﺔ ﺍﻹﳍﻴﺔ؟ ﺣﺪﺳـﻨﺎ ﺣـﻮﻝ ﺍﷲ‬
‫ﻋﺎﺟﺰ ﻭﳏﺪﻭﺩ ﻭﻻ ﻳﻐﲏ ﺷﻴﺌﹰﺎ‪ .‬ﻭﺣﱴ ﻟﻮ ﺫﻛﺮﻧﺎﻩ ﲟﺌﺎﺕ ﻣﻦ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﻓﺈﻧﻨﺎ‬
‫ﺳﻨﺒﻘﻰ ﺩﻭﻥ ﺍﳊﻘﻴﻘﺔ ﺑﻜﺜﲑ‪ .‬ﻓﺎﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ﻟﻸﻟﻮﻫﻴﺔ ﻻ ﻳﺘﺠﻠﻰ ﰲ ﺍﻹﻧـﺴﺎﻥ‬
‫ﻓﻘﻂ‪ ،‬ﺑﻞ ﰲ ﻛﻞ ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ ﻭﰲ ﻛﻞ ﺣﺎﺩﺛـﺔ ﺩﻗﻴﻘﻬـﺎ ﻭﺧﻄﲑﻫـﺎ ﻭﰲ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﺘﺼﻔﺔ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻟﻐﲎ ﻟﻠﻄﺒﻴﻌﺔ‪ .‬ﻓﻬﻞ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻭﺻﺎﻑ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻛﺎﻓﻴﺔ ﻟﻺﺣﺎﻃﺔ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﺬﺍﺕ ﺍﻷﻛﻤﻞ؟" ﻫﺬﺍ ﻣﺎ ﻳﻘﻮﻟﻪ "ﺟﻮﺗـﻪ"‪،‬‬
‫ﻭﻫﻜﺬﺍ ﳛﻮﻝ ﺍﻷﻧﻈﺎﺭ ﳓﻮ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺍﳌﻌﻠﻮﻣﺔ ﻭﺍ‪‬ﻬﻮﻟﺔ ﻣﻌـﹰﺎ‪ ،‬ﻭﺍﳌﺘﺠﻠﻴـﺔ‬
‫ﺑﺂﺛﺎﺭﻫﺎ ﰲ ﺍﻟﻌﺎﱂ ﻭﰲ ﺍﻟﻜﻮﻥ‪.‬‬
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‫ﳓﻦ ﺧﺮﺟﻨﺎ ﺇﱃ ﺳﻴﺎﺣﺔ ﺩﺍﺋﻤﺔ ﻻ ﺗﻨﺘﻬﻲ ﳓﻮ ﺫﻟﻚ ﺍﻟﺬﺍﺕ ﺍﻷﻗﺪﺱ ﺍﻟﺬﻱ ﺳـﺘﺮ‬
‫ﺫﺍﺗﻪ ﻋﻦ ﺍﻟﻌﻴﻮﻥ ﻭﲡﻠﻰ ﺑﺂﺛﺎﺭﻩ‪ ...‬ﻫﺪﻓﻨﺎ ﺃﻥ ﻧﻜﻮﻥ ﺩﺍﺋﻤﹰﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻮﺻـﻞ ﺇﻟﻴـﻪ‪،‬‬
‫ﻭﻧﺪﺧﻞ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﺍﳌﺘﻔﺘﺤﺔ ﻋﻠﻴﻪ‪ ...‬ﳓﻦ ﰲ ﺭﺣﻠﺔ ﺃﺑﺪﻳﺔ ﳓﻮﻩ‪ ...‬ﻓﻤـﺎ ﺩﺍﻡ ﻫـﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ﻣﻮﺟﻮﺩﹰﺍ ﻓﺮﺣﺎﻟﻨﺎ ﻣﺸﺪﻭﺩﺓ ﺩﻭﻣﹰﺎ ﺇﻟﻴﻪ ﻭﻗﻠﻮﺑﻨﺎ ﺗﺘﻐﲎ ﲝﺒﻪ‪ ...‬ﻛﻴﻒ ﻻ ﻭﱂ ﻧﺄﺕ‬

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‫ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺇﻻ ﻟﻜﻲ ﻧﻌﺮﻓﻪ! ﻭﻻ ﻧﻌﺮﻑ ﻭﻇﻴﻔﺔ ﺃﻋﻈﻢ ﻭﺃﺟ ﹼﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ‪...‬‬
‫ﳓﻦ ﲨﻴﻌﹰﺎ ﻇﻞ ﻣﻦ ﻇﻼﻝ ﻭﺟﻮﺩﻩ‪ ...‬ﺃﻣﺎ ﻫﻮ ﻓﻤﺼﺪﺭ ﻭﻣﻨﺒﻊ ﻭﻣﺮﺟﻊ ﻛﻞ ﺷﻲﺀ‪.‬‬
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‫ﻫﻮ ﺍﻟﺬﻱ ﻓﺠﺮ ﺍﳌﻴﺎﻩ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﺳﺎﻝ ﺍﻟﻌﻴﻮﻥ ﻭﺍﻟﻴﻨﺎﺑﻴﻊ ﺑﻜﺮﻣﻪ‪ ...‬ﻫـﻮ‬
‫ﺍﻟﺬﻱ ﺃﻟﺒﺲ ﺍﻟﺸﻤﺲ ﺗﺎﺟﹰﺎ ﻣﻦ ﺍﻟﻀﻮﺀ ﻭﺍﳊﺮﺍﺭﺓ‪ ،‬ﻭﺯﻳﻦ ﺍﻷﺭﺽ ﺑـﺂﻻﻑ ﻣـﻦ‬
‫ﺍﻟﻮﺭﻭﺩ ﻭﺍﻟﺰﻫﻮﺭ ﻭﺃﻟﺒﺴﻬﺎ ﺁﻻﻓﹰﺎ ﻣﻦ ﺍﳊﻠﻞ‪ ...‬ﺍﻟـﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﻟﺒﺤـﺎﺭ‬
‫ﺍﻟﻮﺍﺳﻌﺔ ﻣﻨﻪ‪ ...‬ﺍﻟﺴﺤﺐ ﻭﺍﻟﻐﻴﻮﻡ ﺗﻨﻈﺮ ﺇﻟﻴﻪ ﺑﻌﲔ ﺍﻟﺒﺤﺎﺭ‪ ،‬ﻭﺍﻟﺒﺤﺎﺭ ﺗﺴﺒﺢ ﻟـﻪ‬
‫ﺑﻠﺴﺎﻥ ﺍﻟﻐﻴﻮﻡ‪ .‬ﻫﻮ ﺍﻟﺬﻱ ﻣﻸ ﺑﻄﻦ ﺍﻷﺭﺽ ﺑﺂﻻﻑ ﻣﻦ ﺍﻟﺘﺤﻮﻻﺕ ﻭﺍﻟﻌﻤﻠﻴﺎﺕ‪،‬‬
‫ﻭﺻﺒﻎ ﺍﳌﺮﺟﺎﻥ ﺑﺎﻟﻠﻮﻥ ﺍﻟﻘﺎﱐ‪ ...‬ﺍﻟﺸﻤﻮﺱ ﻋﺒﻴﺪ ﻋﻠﻰ ﺑﺎﺑﻪ‪ ،‬ﻭﺍﻟﻌﻮﺍﱂ ﻭﺍﻗﻔﺔ ﺃﻣﺎﻣﻪ‬
‫ﻣﺜﻞ ﺃﺳﺮﻯ ﻛﺒﻠﺖ ﺃﻗﺪﺍﻣﻬﻢ ﻭﺃﺭﺟﻠﻬﻢ ﺑﺎﻟﺴﻼﺳﻞ‪.‬‬
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‫ﻳﺎﺧﺎﻟﻘﻲ ﺍﻟﻌﻈﻴﻢ! ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ ﻣﻠﻚ ﻭﺳﻠﻄﻨﺔ ﲢﲏ ﻫﺎﻣﺎ‪‬ﺎ ﰲ ﻇﻞ‬
‫ﺭﺍﻳﺘﻚ‪ ...‬ﻭﻛﻞ ﺍﻟﺴﻼﻃﲔ ﻋﺒﻴﺪ ﻋﻨﺪﻙ‪ ...‬ﻛﻞ ﺷﻲﺀ ﻳﻬﺮﻉ ﳓـﻮﻙ ﻟﻴﻠـﺘﻤﺲ‬
‫ﻣﻨﻚ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺃﻣﺎ ﺃﻧﺖ ﻓﻤﻮﺟﻮﺩ ﺑﺬﺍﺗﻚ ﺩﻭﻥ ﺣﺎﺟﺔ ﻷﺣﺪ‪ ...‬ﺍﳌﻮﺟـﻮﺩﺍﺕ‬
‫ﺍﻟﻮﻗﺘﻴﺔ ﺗﺪﺧﻞ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﻭﺗﺄﺧﺬ ﺃﺷﻜﺎﳍﺎ ﰒ ﺗﻨﻄﻔﺊ ﻭﺗﺮﺣﻞ‪ .‬ﺃﻣﺎ ﺃﻧﺖ ﻓﱪﻱﺀ‬
‫ﻣﻦ ﻛﻞ ﻫﺬﺍ ﻭﻣﺴﺘﻐﻦ ﻋﻦ ﻛﻞ ﺷﻲﺀ‪ .‬ﺃﻧﺖ ﻭﺍﺣﺪ ﺃﺣﺪ‪ ،‬ﻻ ﺷﺒﻴﻪ ﻟﻚ ﻭﻻ ﻣﺜﻴﻞ‬
‫ﻭﻻ ﲢﺘﺎﺝ ﺇﱃ ﺃﺣﺪ‪ .‬ﺍﻟﻮﺟﻮﺩ ﺑﺄﲨﻌﻪ ﻳﻄﻠﺐ ﺍﳌﺪﺩ ﻣﻦ ﻭﺟﻮﺩﻙ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ‪.‬‬
‫ﺃﺣﺪﻳﺘﻚ ﻭﺍﺣﺔ ﻭﺟﻨﺔ ﻟﻠﻈﺎﻣﺌﲔ ﰲ ﺍﻟﺼﺤﺎﺭﻯ‪ ،‬ﻭﻣﺎﺀ ﻛﻮﺛﺮ ﳍﻢ‪ .‬ﺍﻷﺭﺽ ﺑﺎﻗﻴـﺔ‬
‫ﺑﻘﺪﺭﺗﻚ‪ ،‬ﻭﺍﻟﺴﻤﺎﺀ ﻣﻨﺘﻈﻤﺔ ﺑﻘﺪﺭﺗﻚ ﻭﺇﺭﺍﺩﺗﻚ‪ .‬ﻭﻟﻮﻻ ﺃﻥ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻣـﺴﺘﻨﺪ‬
‫ﺇﻟﻴﻚ ﻟﺘﻨﺎﺛﺮﺕ ﺍﻟﻨﺠﻮﻡ ﺗﻨﺎﺛﺮ ﺣﺒﺎﺕ ﺍﳌﺴﺒﺤﺔ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻜﻮﻥ‪.‬‬
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‫ﺳﻌﺪﻧﺎ ﲨﻴﻌﹰﺎ ﺑﻚ‪ ...‬ﻭﺟﺪﻧﺎ ﻃﻌﻢ ﺍﻟﺴﻌﺎﺩﺓ ﲟﻌﺮﻓﺘﻚ‪ ...‬ﻛﻞ ﺳﻌﺎﺩﺓ ﻻ ﺗﺸﲑ‬
‫ﺇﻟﻴﻚ ﻓﻨﺤﻦ ﺑﺮﺁﺀ ﻣﻨﻬﺎ‪ ،‬ﻭﻧﻠﻌﻦ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﺴﻌﺎﺩﺓ‪ ...‬ﺃﺟﻞ ﺳﻨﻨﺴﻰ ﻛﻞ ﺷـﻲﺀ‬
‫ﻻ ﻳﺘﺤﺪﺙ ﻋﻨﻚ ﻭﻧﻘﻄﻊ ﻋﻼﻗﺘﻨﺎ ﻣﻌﻪ‪.‬‬
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‫ﺍﻟﻠﻬﻢ ﻳﺎ ﺫﺍ ﺍﻟﺮﲪﺔ ﺍﻟﱵ ﻻﺗ‪‬ﺤﺪ! ﳓﻦ ﻋﺒﻴﺪ ﻋﻨﺪ ﺑﺎﺑﻚ! ﱂ ﻧـﺴﺠﺪ ﻷﺣـﺪ‬
‫ﻏﲑﻙ‪ ،‬ﻭﱂ ﻧﻜﻦ ﻋﺒﺪﹰﺍ ﻷﺣﺪ ﺳﻮﺍﻙ‪ ،‬ﻭﺳﻨﻈﻞ ﻫﻜﺬﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧﺮﺓ‪ .‬ﱂ‬
‫ﻧﺸﺘﻚ ﻷﺣﺪ ﻏﲑﻙ‪ ،‬ﻓﺈﻥ ﻓﻌﻠﻨﺎ ﺫﻟﻚ ﺩﻭﻥ ﻗﺼﺪ ﻓﺎﻗﺒﻞ ﺗﻮﺑﺘﻨﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺍﻗﺒﻞ‬
‫ﺭﺟﻮﻋﻨﺎ ﺇﱃ ﺑﺎﺑﻚ ﻭﺳﺎﺣﺘﻚ‪ ،‬ﻭﺍﻣﻸ ﺃﻗﺪﺍﺡ ﻫﺆﻻﺀ ﺍﳌﻼﺯﻣﲔ ﻟﺒﺎﺑﻚ ﻟﺘﺮﺗـﺴﻢ‬
‫ﺍﻟﺒﺴﻤﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﻔﺎﻩ ﺍﻟﱵ ﻧﺴﻴﺖ ﺷﻔﺎﻫﻬﺎ ﺍﻟﺒﺴﻤﺔ ﻣﻨﺬ ﻋﺼﻮﺭ‪.‬‬
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‫ﻳﺎ ﺃﻣﻞ ﺍﶈﺰﻭﻧﲔ ﻭﺍﳌﻜﺮﻭﺑﲔ ﻭﻳﺎ ﻣﺼﺪﺭ ﺳﻌﺎﺩ‪‬ﻢ! ﻳﺎ ﺻﺎﺣﺐ ﺍﻟﻐﺮﺑﺎﺀ! ﻳـﺎ‬
‫ﺷﻔﺎﺀ ﺍﻟﻘﺎﻧﻄﲔ ﻭﺍﻟﻴﺎﺋﺴﲔ! ﺍﻓﺘﺢ ﺳﺘﺎﺭﹰﺍ ﻟﻌﺒﻴﺪﻙ ﺍﳊﻴﺎﺭﻯ‪ ،‬ﻭﺃﻃﻔﺊ ﻇﻤﺄﻫﻢ ﻭﻛﻦ‬
‫ﺩﻭﺍ ًﺀ ﻟﺪﺍﺋﻬﻢ! ﻛﻢ ﻛﻨﺎ ﻧﻮﺩ ﻟﻮ ﻧﺴﺘﻄﻴﻊ ﺷﺮﺡ ﻟﻮﺣﺎﺕ ﺍﳉﻤﺎﻝ ﺍﻟـﱵ ﻭﻫﺒﺘـﻬﺎ‬
‫ﻟﻠﻌﺎﱂ‪ ،‬ﻭﺍﻧﻌﻜﺎﺳﺎﺕ ﺃﻟﻮﺍﻥ ﺍﳉﻤﺎﻝ ﻫﺬﻩ ﰲ ﻗﻠﻮﺑﻨﺎ ﻟﻶﺧﺮﻳﻦ‪ .‬ﻭﻟﻜﻦ ﺇﻥ ﻗﺼﺮﻧﺎ‬
‫ﰲ ﻫﺬﺍ‪ ...‬ﻭﺇﻥ ﻋﺠﺰﺕ ﻛﻠﻤﺎﺗﻨﺎ ﻭﺑﻼﻏﺘﻨﺎ ﻋﻦ ﻫﺬﺍ ﻓﺎﻏﻔﺮ ﻟﻨﺎ ﻭﺍﺻﻔﺢ ﻋﻨﺎ ﻭﺗﺐ‬
‫ﻋﻠﻴﻨﺎ ﻳﺎ ﺗﻮﺍﺏ‪...‬‬

‫ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳌﻨﺼﺐ‬

‫ﺇﱃ ﺟﺎﻧﺐ ﻭﺟﻮﺩ ﺑﺬﻭﺭ ﺧﲑ ﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﻮﺭ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻄﺮﺗﻪ ﺗﻮﺟﺪ‬

‫ﺑﺬﻭﺭ ﺷﺮ ﻛﺬﻟﻚ ﻋﻨﺪﻩ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﻣﺼﺎﱀ ﻋﺪﻳﺪﺓ‪.‬‬
‫ﻼ ﺇﱃ ﺟﺎﻧﺐ ﺧﺼﺎﻝ ﺍﻹﺧﻼﺹ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻮﻓﺎﺀ ﻭﺍﻻﺳﺘﻐﻨﺎﺀ ﻭﻏﲑﻫﺎ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﳊﻤﻴﺪﺓ ﰲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻧﺮﻯ ﲜﺎﻧﺒﻬﺎ ﰲ ﺍﻷﻏﻠﺐ ﺣـﺐ ﺍﳌﻨـﺼﺐ‬
‫ﻭﺣﺐ ﺍﳉﺎﻩ ﻭﺍﻟﺸﻬﺮﺓ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﻟﺴﻴﺌﺔ ﺍﻟﱵ ﲤﻴﺖ ﺍﻟﻘﻠـﺐ ﻭﺗـﺸﻞ‬
‫ﺍﻟﺮﻭﺡ‪ .‬ﻟﺬﺍ ﻓﻌﻨﺪﻣﺎ ﻧﺆﺳﺲ ﻋﻼﻗﺎﺗﻨﺎ ﻣﻊ ﺍﻟﻨﺎﺱ ﳚﺐ ﺃﺧﺬ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﳉﻮﺍﻧﺐ‬
‫ﻭﺍﳋﺼﺎﻝ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﻟﻜﻲ ﻻ ﻧ‪‬ﺼﺎﺏ ﲞﻴﺒﺔ ﺍﻷﻣﻞ‪.‬‬
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‫ﻳﻜﺎﺩ ﻻ ﳜﻠﻮ ﺃﺣﺪ ﻣﻦ ﺣﺐ ﺍﳌﻨﺼﺐ ﻭﺍﻟﺸﻬﺮﺓ‪ ،‬ﻭﺫﻟﻚ ﺑﺪﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺗﺔ‪.‬‬
‫ﻓﺈﻥ ﱂ ﻳﺘﻢ ﺇﺷﺒﺎﻉ ﻫﺬﻩ ﺍﻟﺮﻏﺒﺎﺕ ﻋﻦ ﻃﺮﻳﻖ ﻣﺸﺮﻭﻉ ﻟﺪﻯ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ‬

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‫ﺇﻧﻘﺎﺫ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺎﺳﻴﺲ ﻭﺍﳌﺸﺎﻋﺮ ﺃﺻﺒﺢ ﻣﻦ ﺍﶈﺘﻤﻞ ﺍﻧﻘﻼ‪‬ـﻢ ﺇﱃ‬
‫ﺃﺷﺨﺎﺹ ﺿﺎﺭﻳﻦ ﻷﻧﻔﺴﻬﻢ ﻭﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ‪ .‬ﻭﻳﺸﺒﻪ ﻫﺬﺍ ﺍﻟﻘﻴـﺎﻡ‬
‫ﲟﺤﺎﻭﻟﺔ ﻣﻨﻊ ﺟﺴﻢ ﻣﺸﺒﻊ ﺑﺴﺎﺋﻞ ﻣﻦ ﻃﺮﺡ ﻫﺬﺍ ﺍﻟﺴﺎﺋﻞ ﺧﺎﺭﺟﹰﺎ‪ .‬ﻣﺜـﻞ ﻫـﺬﻩ‬
‫ﺍﶈﺎﻭﻟﺔ ﺳﺘﺆﺩﻱ ﺇﱃ ﺗﻮﺗﺮ ﻧﻔﺴﻲ ﻭﺿﺮﺭ‪ .‬ﻓﺈﻥ ﱂ ﻳﺘﻢ ﺇﺷـﺒﺎﻉ ﻫـﺬﻩ ﺍﻟﺮﻏﺒـﺔ‬
‫ﺍﳌﻀﻄﺮﺑﺔ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﺍﳌﻀﻄﺮﺑﺔ ﻭﻏﲑ ﺍﻟﻨﺎﺿﺠﺔ ﻭﺍﳌﻐﻠﻮﺑﺔ ﻋﻠﻰ ﺃﻣﺮﻫﺎ‬
‫ﺑﻄﺮﻳﻘﺔ ﻣﻨﺎﺳﺒﺔ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻣﻔﺮ ﻣﻦ ﻭﻗﻮﻉ ﺃﺿﺮﺍﺭ ﰲ ﳎﺎﻝ ﺍﻟﺪﻋﻮﺓ‪.‬‬
‫ﻛﻞ ﺣﺮﻛﺔ ﺗﺼﺪﺭ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻔﺠﺔ ﻭﻏﲑ ﺍﻟﻨﺎﺿﺠﺔ ﻭﻛـﻞ ﻓﻌﺎﻟﻴـﺔ‬
‫ﺗﻜﻮﻥ ﻏﺎﻳﺘﻬﺎ ﺇﺷﺒﺎﻉ ﻫﺬﻩ ﺍﻟﺮﻏﺒﺔ ﺍﻟﻨﻔﺴﻴﺔ‪ .‬ﻭﻣﻊ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳ‪‬ﻔﺴﺪ ﺍﻟـﺮﻭﺡ‬
‫ﻭﳚﺮﺣﻪ ﺇ ﹼﻻ ﺃﻧﻪ ﻗﺪ ﻳﺆﺩﻱ ﺃﺣﻴﺎﻧﹰﺎ ﺇﱃ ﺩﺭﺀ ﺑﻌﺾ ﺍﳌﻔﺎﺳﺪ ﻭﺑﻌﺾ ﺍﻟـﺸﺮﻭﺭ ﰲ‬
‫‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪ .‬ﻟﺬﺍ ﻳﻌﺪ ﺃﺣﻴﺎﻧﹰﺎ "ﺃﻫﻮﻥ ﺍﻟﺸﺮﻳﻦ" ﺑﻞ ﻗﺪ ﻳﻌﺪ ﺧﲑﹰﺍ ﺑﻄﺮﻳـﻖ ﻏـﲑ‬
‫ﻼ ﻓﻠﻢ ﻳﻘﻢ ﺑﺎﺳﺘﻐﻼﻝ ﻫﺬﻩ ﺍﳍﺒﺔ‬‫ﻣﺒﺎﺷﺮ‪ .‬ﻓﺎﻟﺬﻱ ﻭﻫﺐ ﺣﻨﺠﺮﺓ ﻗﻮﻳﺔ ﻭﺻﻮﺗﹰﺎ ﲨﻴ ﹰ‬
‫ﰲ ﺃﻏﺎ ٍﻥ ﻓﺎﺟﺮﺓ ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﻔﺤﺶ ﻭﲢﺮﺽ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻗﺎﻡ ﺑﺘﺮﺗﻴﻞ ﺁﻳـﺎﺕ ﺍﷲ ﺃﻭ‬
‫ﺃﻧﺸﺪ ﻣﺪﺍﺋﺢ ﻟﻠﺮﺳﻮﻝ ‪ ‬ﻭﺃﺷﺒﻊ ﺭﻏﺒﺘﻪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻳﻜﻮﻥ ﺃﻗﻞ ﺿﺮﺭﺍﹰ‪ ،‬ﺑﻞ‬
‫ﺭﲟﺎ ﻛﺎﻥ ﻋﻤﻠﻪ ﻫﺬﺍ ﺧﲑﹰﺍ ﳏﻀﹰﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﻌﺾ‪.‬‬
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‫ﺍﻟﺼﺪﻕ ﻭﺍﻹﺧﻼﺹ ﳘﺎ ﺭﻭﺡ ﻛﻞ ﻋﻤﻞ ﻣﻨﻔﺬ ﻭﻣﻨﺠﺰ‪ ،‬ﻭﳘﺎ ﺃﻳﻀﺎ ﺻـﻔﺔ‬
‫ﳌﺆﺩﻱ ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪ .‬ﻭﻛﻞ ﻋﻤﻞ ﻟﻜﻲ ﳛﻮﺯ ﻋﻠﻰ ﺭﺿﺎ ﺍﳋﺎﻟﻖ ﻭﻗﺒﻮﻟﻪ ﳚﺐ ﺃﻥ‬
‫ﻳﺘﻢ ﺑﺼﺪﻕ ﻗﻠﱯ ﻭﺩﻭﻥ ﺍﻧﺘﻈﺎﺭ ﺃﻱ ﻣﻘﺎﺑﻞ‪ ،‬ﻭﺃ ﹼﻻ ﻳﺪﺧﻞ ﺫﻟﻚ ﺍﻟﻘﻠـﺐ ﺃﻱ ﻧﻴـﺔ‬
‫ﺳﻮﻯ ﻧﻴﺔ ﻧﻴﻞ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻟﻜﻦ ﳒﺎﺡ ﻛﻞ ﻓﺮﺩ ﰲ ﻫﺬﺍ ﺍﳋﺼﻮﺹ ﻭ‪‬ـﺬﺍ‬
‫ﺍﳌﺴﺘﻮﻯ ﻟﻴﺲ ﻫﻴﻨﹰﺎ‪ .‬ﻟﺬﺍ ﻳﻘﻴ‪‬ﻢ ﻫﺆﻻﺀ ﺑﺎﻟﻜﻔﺔ ﺍﻟﺮﺍﺟﺤﺔ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪.‬‬
‫ﺃﺟﻞ ﻓﻬﻨﺎﻙ ﺃﻣﻮﺭ ﺗﻐﻠﺐ ﻓﻴﻬﺎ ﻧﺎﺣﻴﺔ ﺍﳌﻈﺎﻫﺮ ﺇ ﹼﻻ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺍﻻﺩﻋﺎﺀ ﺑﺄ‪‬ﺎ ﺿﺎﺭﺓ‬
‫ﲟﺒﺎﺩﺋﻨﺎ ﻭﺃﻓﻜﺎﺭﻧﺎ ﻭﺑﺎﻟﻨﺎﺱ ﺿﺮﺭﹰﺍ ﺃﻛﻴﺪﹰﺍ‪.‬‬
‫ﻗﺪ ﳜﻠﻂ ﻫﺆﻻﺀ ﺭﻏﺒﺎ‪‬ﻢ ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﺍﻷﻋﻤﺎﻝ ﻭﺍﳋﺪﻣﺎﺕ ﺍﻟﱵ ﻳﻘﻮﻣـﻮﻥ‬
‫‪‬ﺎ‪ ،‬ﻭﻗﺪ ﻻ ﻳﻔﻜﺮﻭﻥ ﰲ ﺭﺿﺎ ﺍﳋﺎﻟﻖ ﰲ ﻛﻞ ﺣﲔ‪ ،‬ﻭﻗﺪ ﻻ ﻳﺌﻨﻮﻥ ﻧﺪﻣﹰﺎ ﺃﻣـﺎﻡ‬

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‫ﺃﺧﻄﺎﺋﻬﻢ‪ ،‬ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻨﺪﻡ‪ .‬ﺇ ﹼﻻ ﺃﻧﻪ ﻻ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﺑـﺪﹰﺍ ﺃ‪‬ـﻢ ﰲ‬
‫ﻋﻘﻴﺪ‪‬ﻢ ﻭﰲ ﺍﲡﺎﻩ ﺳﻠﻮﻛﻬﻢ ﻟﻴﺴﻮﺍ ﲜﺎﻧﺐ ﺍﳊﻖ ﺗﻌﺎﱃ‪.‬‬
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‫ﻭﻣﻊ ﻛﻞ ﻫﺬﺍ ﺇﻥ ﻗﺎﻡ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﰲ ﲨﺎﻋﺔ ﺗﺆﺩﻱ ﺧﺪﻣﺎﺕ ﺍﻹﳝﺎﻥ‬
‫ﲟﺤﺎﻭﻟﺔ ﲤﺜﻴﻞ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﻟﱵ ﻳﻌﻤﻞ ﻓﻴﻬﺎ ﺑﺸﻜﻞ ﻣﺴﺘﻘﻞ‪ ،‬ﻓﺴﺪ ﻧﻈﺎﻡ‬
‫ﺍﳉﻤﺎﻋﺔ ﻭﺍﻧﻘﻠﺐ ﻛﻞ ﺷﻲﺀ ﺭﺃﺳﹰﺎ ﻋﻠﻰ ﻋﻘﺐ‪ ،‬ﻷﻥ ﺍﻵﺧﺮﻳﻦ ﺳﻴﺤﺎﻭﻟﻮﻥ ﺗﻘﻠﻴﺪﻩ‬
‫ﰲ ﺭﻏﺒﺔ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﺸﻬﺮﺓ ﻭﻫﻜﺬﺍ ﺗ ‪‬ﻌ ‪‬ﻢ ﺍﻟﻔﻮﺿﻰ‪ ،‬ﺇﺫ ﻳﻨﻔـﺘﺢ ﺍﻟﺒـﺎﺏ ﺃﻣـﺎﻡ‬
‫ﺍﳊﺮﻛﺎﺕ ﺍﻟﻔﺮﺩﻳﺔ ﺑﺴﺒﺐ ﺍﻷﻧﺎﻧﻴﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﳜﺘﻠﻂ ﺍﳊﺎﺑﻞ ﺑﺎﻟﻨﺎﺑﻞ ﻭﺗﺰﻭﻝ‬
‫ﺍﻟﺴﻴﻄﺮﺓ ﺍﳌﺮﻛﺰﻳﺔ ﻭﺗﻨﻬﺪﻡ ﲤﺎﻣﹰﺎ‪.‬‬
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‫ﺇﻥ ﻗﺎﻡ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺎﺑﻠﻴﺎﺕ ﺍﻟﻜﺒﲑﺓ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻜﻔﺎﺀﺍﺕ ﻭﺍﳊﺮﻛﺔ ﺑﻄﻠـﺐ‬
‫ﺣﺼﺔ ﺍﻷﺳﺪ ﺣﺴﺐ ﻗﺎﺑﻠﻴﺎ‪‬ﻢ ﻭﻛﻔﺎﺀﺍ‪‬ﻢ ﺍﻟﺸﺨـﺼﻴﺔ ﰲ ﺍﳊﻜﻮﻣـﺔ ﺃﻭ ﰲ ﺃﻱ‬
‫ﻣﺆﺳﺴﺔ‪ ،‬ﺃﺻﺎﺏ ﺍﻟﺸﻠﻞ ﺗﻠﻚ ﺍﳊﻜﻮﻣﺔ ﻭﺩﺍﻟﺖ ﺗﻠﻚ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﲢﻮﻟـﺖ ﺗﻠـﻚ‬
‫ﺍﳌﺆﺳﺴﺔ ﺇﱃ ﳐﻠﻮﻕ ﻏﺮﻳﺐ ﺫﻱ ﻣﺌﺔ ﻓﻢ‪ .‬ﻓﺎﳊﻜﻮﻣﺔ ﺗﺒﻘﻰ ﻗﺎﺋﻤﺔ ﻣﺎ ﺩﺍﻣﺖ ﻗﻮﺍﻋﺪ‬
‫ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻄﺎﻋﺔ ﺳﺎﺭﻳﺔ ﻭﺳﺎﳌﺔ ﻭﻣﻮﺟﻮﺩﺓ ﻛﻮﺟﻮﺩﻫﺎ ﰲ ﺍﳉﻨﺪﻳﺔ ﻭﺍﻟﻌـﺴﻜﺮ‪.‬‬
‫ﻭﺍﺩﻋﺎﺀ ﺍﻟﻌﻜﺲ ﺇﻧﻜﺎﺭ ﺻﺮﻳﺢ ﻟﻠﻤﺒﺎﺩﺉ ﻭﻟﻠﻌﻨﺎﺻﺮ ﺍﻟﱵ ﺃﻣﻨﺖ ﺑﻘﺎﺀﻧﺎ ﻣﻨﺬ ﻣﺌﺎﺕ‬
‫ﺍﻷﻋﻮﺍﻡ ﻭﻋﺪﻡ ﺭﺅﻳﺔ ﳍﺎ‪.‬‬
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‫ﻳﺎ ﻟﻴﺖ ﺍﻟﻘﻠﻮﺏ ﻗﻨﻌﺖ ﲟﺎ ﻭﻫﺒﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﲝﺜﺖ ﺩﺍﺋﻤﹰﺎ ﻋﻤـﺎ ﻳﺮﺿـﻴﻪ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺑﻌﺾ ﺍﻟﻘﻠﻮﺏ ﺍﻷﻧﺎﻧﻴﺔ ﺍﻟﱵ ﻗﻨﻌﺖ ﺑﺎﻟﻀﻮﺀ ﺍﳋﺎﻓﺖ ﻟﻠﻤﺼﺒﺎﺡ‬
‫ﺍﻟﺬﻱ ﳛﻤﻠﻮﻧﻪ ﰲ ﺃﻳﺪﻳﻬﻢ ﻭﺃﺩﺍﺭﺕ ﻇﻬﺮﻫﺎ ﻟﻀﻮﺀ ﺍﻟﺸﻤﺲ ﺳﻮﻑ ﻟﻦ ‪‬ﺘﺪﻱ ﺇﱃ‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ ﺣﱴ ﺗﺸﻔﻰ ﻣﻦ ﻗﺼﺮ ﻧﻈﺮﻫﺎ‪.‬‬

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 ‫ﺩﻭﺍﻣﺔ ﺍﻷﻧﺎﻧﻴﺔ‬

‫ﺇﻥ ﺃﻣﺎﻧﺔ ﺍﻷﻧﺎﻧﻴﺔ ﺍﳌﻨﻌﻤﺔ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻫﺪﻳﺔ ﻣﻘﺪﺳﺔ ﻣﻌﻄﺎﺓ ﻟﻪ ﻟﻜﻲ ﻳﺒﺤﺚ‬
‫ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ ﻭﳚﺪﻫﺎ‪ ...‬ﻫﺪﻳﺔ ﳚﺐ ﺿﺮ‪‬ﺎ ﺑﺎﻷﺭﺽ ﻭﻛﺴﺮﻫﺎ ﺣﺎﳌـﺎ‬
‫ﺗﻨﺘﻬﻲ ﻭﻇﻴﻔﺘﻬﺎ‪ ،‬ﻭﺇ ﹼﻻ ﻛﱪﺕ ﻭﺗﻀﺨﻤﺖ ﻭﺍﻧﻘﻠﺒﺖ ﺇﱃ ﻋﻔﺮﻳﺖ ﻳﺒﻠﻊ ﺻﺎﺣﺒﻪ‪.‬‬
‫ﻳﺪﺭﻙ ﺍﻟﻔﺮﺩ ‪‬ﺎ ﺧﺎﻟﻘﻪ ﺟﻞ ﻭﻋﻼ‪ ،‬ﻭﻳـﺪﺭﻙ ﻗﺪﺭﺗـﻪ ﻭﻋﻠﻤـﻪ ﻭﺇﺭﺍﺩﺗـﻪ‬
‫ﺍﻟﻼﳏﺪﻭﺩﺓ‪ ،‬ﻭﻛﻮﻧﻪ ﺑﺮﻳﺌﺎ ﻣﻦ ﻛﻞ ﻧﻘﺺ‪ ،‬ﰒ ﻳﻘﻮﻡ ﺑﺈﺫﺍﺑﺘﻬﺎ ﰲ ﳍﺐ ﻣﻌﺮﻓـﺔ ﺍﷲ‬
‫ﻭﺣﺐ ﺍﷲ ﺍﳌﻠﺘﻬﺐ ﰲ ﺻﺪﺭﻩ‪ ،‬ﻓﻼ ﻳﻨﻈﺮ ﻭﻳﺮﻯ ﺇ ﹼﻻ ﺑﺎﷲ‪ ...‬ﺑﻪ ﻳﻔﻜﺮﻭ ﺑﻪ ﻳﻌﺮﻑ‬
‫ﻭﻳﺼﻞ ﺑﻪ ﺇﱃ ﺍﳌﻌﺮﻓﺔ‪ ...‬ﻭﺑﻪ ﻳﺘﻨﻔﺲ ﺃﻧﻔﺎﺱ ﺍﳊﻖ‪.‬‬
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‫ﺍﻟﺒﻘﺎﺀ ﺃﻧﺎﻧﻴﹰﺎ ﻟﻴﺲ ﺇ ﹼﻻ ﺗﻌﺒﲑﹰﺍ ﻋﻦ ﺭﺅﻳﺔ ﺍﳊﻖ ﺩﻭﻥ ﺇﺩﺭﺍﻛﻪ ﻭﻓﻬﻤﻪ‪ ،‬ﻭﻋﺪﻡ ﻗﻄﻊ‬
‫ﺃﻱ ﻣﺴﺎﻓﺔ ﰲ ﻃﺮﻳﻖ ﺍﻟﻼ‪‬ﺎﻳﺔ‪ ،‬ﺑﻞ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﳌﻜﺎﻥ ﻧﻔﺴﻪ ﻣﻌﺼﻮﺏ ﺍﻟﻌﻴـﻨﲔ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﻔﻜﺮﻭﻥ ﺩﺍﺋﻤﹰﺎ ﻭﺃﺑﺪﹰﺍ ﰲ ﻧﻄﺎﻕ ﺍﻷﻧﺎﻧﻴﺔ‪ ،‬ﻭﻳﻘﻮﻣـﻮﻥ ﻭﳚﻠـﺴﻮﻥ ‪‬ـﺎ‪،‬‬
‫ﻭﻳﺒﺤﺜﻮﻥ ﻣﺎ ﻳﺒﺤﺜﻮﻥ ﻋﻨﻪ ﰲ ﺇﻃﺎﺭﻫﺎ ﻟﻦ ﻳﺘﻘﺪﻣﻮﺍ ﺧﻄﻮﺓ ﻭﺍﺣﺪﺓ ﺇﱃ ﺍﻷﻣﺎﻡ ﻭﺇﻥ‬
‫ﻣﺸﻮﺍ ﺳﻨﻮﺍﺕ ﻭﺳﻨﻮﺍﺕ ﻭﻗﻄﻌﻮﺍ ﺍﻟﻔﻴﺎﰲ ﻭﺍﻟﻘﻔﺎﺭ‪.‬‬
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‫ﺍﻷﻋﻤﺎﻝ ﺍﳌﻨﻔﺬﺓ ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﺖ ﺃﺷﻖ ﺍﻷﻋﻤﺎﻝ ﻭﺃﻛﺜﺮﻫﺎ ﺇﺭﻫﺎﻗﹰﺎ ﺇﻥ ﻋﻤﻠﺖ‬
‫ﻣﻦ ﺃﺟﻞ ﺍﻷﻧﺎﻧﻴﺔ ﱂ ﺗﻌﺪ ﻓﻀﻴﻠﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﱂ ﲢﺰ ﻋﻠﻰ ﺍﻟﻘﺒﻮﻝ ﺍﻹﳍـﻲ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﻌﺠﺰﻭﻥ ﻋﻦ ﲡﺎﻭﺯ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﱂ ﳝﺰﻗﻮﺍ ﺃﻧﺎﻧﻴﺘﻬﻢ ﻭﺍﶈﺮﻭﻣـﻮﻥ ﻣـﻦ‬
‫ﺍﻟﺒﺼﲑﺓ‪ ...‬ﺣﺒﻄﺖ ﺃﻋﻤﺎﻝ ﻫﺆﻻﺀ‪ ...‬ﻭﺣﺮﻣﻮﺍ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺣﱴ ﺃﻥ ﻛـﻞ‬
‫ﺃﻋﻤﺎﳍﻢ ﻭﺗﻀﺤﻴﺎ‪‬ﻢ ﺗﺬﻫﺐ ﻫﺒﺎﺀ ﻣﻨﺜﻮﺭﺍ‪.‬‬
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‫ﳌﺎ ﻛﺎﻧﺖ ﺍﻷﻧﺎﻧﻴﺔ ﺻﻔﺔ ﺷﻴﻄﺎﻧﻴﺔ‪ ،‬ﻓﺈﻥ ﻣﺼﲑ ﺍﳌﻨﺨﺪﻋﲔ ‪‬ﺎ ﻫـﻮ ﻣـﺼﲑ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻧﻔﺴﻪ ﺩﻭﻥ ﺷﻚ‪ .‬ﺑﻞ ﺇﻥ ﺩﻓﺎﻉ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﻌﺬﺭﺗﻪ ﱂ ﺗﻜﻦ ﺇ ﹼﻻ ﻧﻐﻤـﺔ‬

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 ‫ﺃﻧﺎﻧﻴﺔ‪ .‬ﻓﺎﻟﻨﱯ ﺁﺩﻡ ‪ ‬ﻋﻨﺪﻣﺎ ﻫﻔﺎ ﻫﻔﻮﺓ‪ ،‬ﺃﻃﻠﻖ ﺩﻣﻮﻉ ﺍﻟﻨﺪﻡ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺭﺟﻊ ﺇﱃ‬
‫ﺍﷲ ﻭﺍﺳﺘﻐﻔﺮﻩ‪ ،‬ﺑﻴﻨﻤﺎ ﻧﺮﻯ ﰲ ﻛﻞ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻋﺘﺬﺍﺭ ﺇﺑﻠـﻴﺲ ﻋﻨـﺎﺩﹰﺍ‬
‫ﻭﻏﺮﻭﺭﹰﺍ ﻭﻋﺪﻡ ﺍﺣﺘﺮﺍﻡ ﻭﻋﺪﻡ ﺗﻮﻗﲑ‪.‬‬
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‫ﻗﺪ ﺗﻨﺸﺄ ﺍﻷﻧﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺜﺮﻭﺓ ﻭﺍﻟﺴﻠﻄﺔ‪ ،‬ﺃﻭ ﺗﻨﺒﻊ ﻣﻦ ﺍﻟﺬﻛﺎﺀ‪ ،‬ﺃﻭ‬
‫ﺗﺘﻀﺨﻢ ﺑﺎﳉﻤﺎﻝ‪ ...‬ﻭﻫﻨﺎﻙ ﺃﻧﻮﺍﻉ ﺃﺧﺮﻯ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﺩﺧﻞ ﻟـﻪ ﰲ‬
‫ﺇﳚﺎﺩ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻟﺬﺍ ﻓﺄﻱ ﺍﺩﻋﺎﺀ ﺃﻭ ﺩﻋﻮﻯ ﺗﻜﻮﻥ ﻭﺳﻴﻠﺔ ﻟﻐـﺼﺐ ﺣـﻖ‬
‫ﺻﺎﺣﺐ ﺍﳌﻠﻚ ﺍﳊﻘﻴﻘﻲ ﻭﺟﻠﺐ ﻟﺴﺨﻄﻪ‪ ،‬ﻭﺗﺆﺩﻱ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﱃ ﻫﻼﻙ ﺃﺭﻭﺍﺡ‬
‫ﻫﺆﻻﺀ ﺍﳌﻐﺮﻭﺭﻳﻦ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﺗﻨﻀﻢ ﺍﻷﻧﺎﻧﻴﺔ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ ﺇﱃ ﺃﻧﺎﻧﻴﺔ ﲨﺎﻋﺔ ﻧﺮﺍﻫﺎ ﺗﺘـﻀﺨﻢ‬
‫ﻼ ﻋﺪﻭﺍﻧﻴﹰﺎ‪ .‬ﻭﺗﺒﺪﺃ ﻫﺬﻩ ﺍﻷﻧﺎﻧﻴﺔ ﺍﳌﺘﻮﺣﺸﺔ ﺑﺘﺤﻮﻳﻞ ﻛﻞ ﺷﻲﺀ ‪-‬ﺣﱴ‬ ‫ﻭﺗﺄﺧﺬ ﺷﻜ ﹰ‬
‫ﺍﻷﻣﻮﺭ ﺍﳋﲑﺓ‪ -‬ﺇﱃ ﻏﻴﻮﻡ ﺳﻮﺩﺍﺀ ﺗﻘﻮﻡ ﺑﺈﻣﻄﺎﺭ ﻛﻞ ﻣﺎ ﻋﺮﻓﻪ ﺍﻟﺒﺸﺮ ﻣﻦ ﺷﺮﻭﺭ‪.‬‬
‫ﺃﺟﻞ! ﻓﺎﻟﻌﻠﻢ ﻳﻜﻮﻥ ﰲ ﻳﺪ ﻫﺆﻻﺀ ﺿﻴﺎﺀ ﻛﺎﺫﺑﹰﺎ ﻭﻭﺳﻴﻠﺔ ﻟﻠﺜـﺮﻭﺓ ﻭﺍﻟﻐـﺮﻭﺭ‬
‫ﻭﺍﳌﻈﺎﻫﺮ‪ ،‬ﻭﺍﻟﻘﻠﺐ ﺟﺤﺮﹰﺍ ﻟﻸﻓﺎﻋﻲ ﻭﺍﳊﻴﺎﺕ‪ ،‬ﻭﺍﳉﻤﺎﻝ ﻓﺘﻨﺔ ﻟﻶﺧﺮﻳﻦ ﻭﺿﺮﺭﹰﺍ‪،‬‬
‫ﻭﺍﻟﺬﻛﺎﺀ ﻭﺳﻴﻠﺔ ﻟﻠﻀﺤﻚ ﻋﻠﻰ ﺍﻟﺬﻗﻮﻥ‪.‬‬
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‫ﺍﻟﻔﻠﺴﻔﺔ ﻛﺎﻧﺖ ﻭﻻ ﺗﺰﺍﻝ ﲤﺜﻞ ﺍﻷﻧﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻨﺒﻮﺓ ﲤﺜﻞ ﺍﳊﻖ ﻭﺍﻟﺘﻮﺍﺿﻊ‪ .‬ﻃﺮﻳﻖ‬
‫ﺍﻟﻔﻠﺴﻔﺔ ﺣﺎﻓﻞ ﺑﺎﻟﺸﻜﻮﻯ ﻭﺍﻟﺸﺒﻪ ﻭﺍﳋﺪﺍﻉ ﻭﺍﻟﺸﺪﺓ ﻭﺍﻟﻐـﻀﺐ‪ ،‬ﻭﺻـﺪﺍﻣﺎﺕ‬
‫ﻋﻨﻴﻔﺔ ﻛﺼﺪﺍﻣﺎﺕ ﺟﺒﺎﻝ ﺍﻟﺜﻠﺞ ﻭﺗﻔﺘﺘﻬﺎ‪ ،‬ﺑﻴﻨﻤﺎ ﳒﺪ ﺍﻟﻨـﻮﺭ ﰲ ﻃﺮﻳـﻖ ﺍﻟﻨﺒـﻮﺓ‬
‫ﻭﺍﻧﺸﺮﺍﺡ ﺍﻟﻘﻠﻮﺏ ﻭﳒﺪﺓ ﺍﳌﻠﻬﻮﻑ ﻭﺍﻟﺘﺴﺎﻧﺪ ﻭﺍﻟﺘﻌﺎﻭﻥ‪.‬‬
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‫ﺍﻟﺮﻏﺒﺔ ﰲ ﻋﺮﺽ ﺍﻟﻨﻔﺲ ﻟﻶﺧﺮﻳﻦ ﻭﺍﻟﺘﺤﺪﺙ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻋﻨﻬﺎ ﻧﺎﲡﺔ ﻋـﻦ‬
‫ﻋﻘﺪﺓ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻘﺺ‪ .‬ﻭﻳﺴﺘﻤﺮ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻋﻨﺪ ﻫﺆﻻﺀ ﺣﱴ ﺗﻠﻘﻴﻬﻢ ﺩﺭﻭﺳـﹰﺎ‬
‫ﺟﻴﺪﺓ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺮﻭﺡ ﻳﺼﻠﻮﻥ ‪‬ﺎ ﺇﱃ ﻓﺪﺍﺀ ﻭﺟﻮﺩﻫﻢ ﻟﺼﺎﺣﺐ ﺍﳌﻠـﻚ‬

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‫ﺍﳊﻖ‪ .‬ﻛﻞ ﺃﻣﺮ ﻣﻦ ﺃﻣﻮﺭﻫﻢ ﺗﻔﻮﺡ ﻣﻨﻪ ﺭﺍﺋﺤﺔ ﺍﻷﻧﺎﻧﻴﺔ ﻭﺣﺐ ﺍﳌﻈﺎﻫﺮ‪ .‬ﻭﻛـﻞ‬
‫ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺗﻮﺍﺿﻌﻬﻢ ﺇﻣﺎ ﺧﺪﺍﻉ ﻭﺭﻳﺎﺀ‪ ،‬ﺃﻭ ﳏﺎﻭﻟﺔ ﻟﻜﺴﺐ ﺍﻵﺧﺮﻳﻦ‪...‬‬
‫ﺳﺤﻘﹰﺎ ﻭﺃﻟﻒ ﺳﺤﻖ ﻟﻸﻧﺎﻧﻴﲔ ﺃﻋﺪﺍﺀ ﺍﳊﻖ!‪..‬‬

‫ﺍﻟﺘﻮﺍﺿﻊ‬

‫ﺍﻟﺬﻳﻦ ﻳﻠﺼﻘﻮﻥ ﺧﺪﻭﺩﻫﻢ ﺑﺎﻷﺭﺽ ﻫﻢ ﺃﺻﺤﺎﺏ ﺍﳌﺮﺍﺗﺐ ﺍﻟﻌﻠﻴﺎ ﻋﻨﺪ ﺍﳊـﻖ‬

‫ﺗﻌﺎﱃ ﻭﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻛﺬﻟﻚ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﺸﻤﺨﻮﻥ ﺑﺄﻧﻮﻓﻬﻢ ﻭﻳﺴﺘﻌﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‬
‫ﻭﳛﺘﻘﺮﻭ‪‬ﻢ ﻓﻼ ﳚﺪﻭﻥ ﺳﻮﻯ ﺍﻟﺒﻐﺾ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻌﺬﺍﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﻔﺘﺘﻨﻮﻥ ﺑﺄﻧﻔﺴﻬﻢ ﻭﻳﻌﺠﺒﻮﻥ ‪‬ﺎ ﻭﻳﻌﻈﻤﻮ‪‬ﺎ ﻳﱪﻫﻨـﻮﻥ ﻋﻠـﻰ ﻧﻘـﺼﺎﻥ‬
‫ﻋﻘﻮﳍﻢ ﻭﻓﺠﺎﺟﺔ ﺃﺭﻭﺍﺣﻬﻢ‪ .‬ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻗﻞ ﻭﺍﻟﻨﺎﺿﺞ ﺭﻭﺣﻴﹰﺎ ﻳﻌﻠﻢ ﺃﻥ ﻛﻞ ﻣﺰﻳﺔ‬
‫ﻣﻦ ﻣﺰﺍﻳﺎﻩ ﻫﺒﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻟﺬﺍ ﺗﺮﺍﻩ ﰲ ﺷﻜﺮ ﺩﺍﺋﻢ ﻭﰲ ﺧﻀﻮﻉ ﻭﺧﺸﻮﻉ ﺃﻣﺎﻣﻪ‪.‬‬
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‫ﺍﻟﺘﻮﺍﺿﻊ ﳚﻠﺐ ﺗﻘﺪﻳﺮ ﺍﳋﺎﻟﻖ ﻭﺭﺿﺎﻩ ﺣﱴ ﻭﺇﻥ ﺟﻠﺐ ﺍﺳﺘﻬﺎﻧﺔ ﺍﻟﻨـﺎﺱ ﺃﻭ‬
‫ﺇﺯﺩﺭﺍﺀﻫﻢ‪ ،‬ﻟﺬﺍ ﻓﻬﻮ ﻳﺸﺮﺡ ﺍﻟﻘﻠﺐ‪ .‬ﺃﺟﻞ! ﻓﺎﻟﺸﺨﺺ ﺍﳌﺘﻮﺍﺿﻊ ﻳﻜﻮﻥ ﻗﺪ ﺩﺧﻞ‬
‫‪-‬ﺑﺈﺣﺴﺎﺳﻪ ﺑﺮﺿﺎ ﺍﷲ‪ -‬ﰲ ﺩﺭﻉ ﺣﺼﲔ‪ ،‬ﻭﻗﻠﻌﺔ ﻣﻨﻴﻌﺔ ﻭﺇﻥ ﺍﺳﺘﻬﺎﻥ ﺑﻪ ﺍﻟﻨـﺎﺱ‬
‫ﻭﺍﺳﺘﺨﻔﻮﺍ ﺑﻪ‪.‬‬
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‫ﺍﻟﺘﻮﺍﺿﻊ ﻋﻼﻣﺔ ﻋﻠﻰ ﻧﻀﺞ ﻭﻋﻠﻰ ﻓﻀﻴﻠﺔ ﺍﻟﺸﺨﺺ‪ .‬ﻭﺍﻟﻜﱪﻳﺎﺀ ﻋﻼﻣﺔ ﻧﻘﺼﻪ‬
‫ﻭﺍﳔﻔﺎﺽ ﻣﺴﺘﻮﺍﻩ‪ .‬ﺃﻛﻤﻞ ﺍﻷﺷﺨﺎﺹ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺘﻌﺎﺭﻓﻮﻥ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﳝﺘﺰﺟﻮﻥ‬
‫ﻭﻳﺆﺳﺴﻮﻥ ﻋﻼﻗﺎﺕ ﺍﳌﻮﺩﺓ ﻣﻌﻬﻢ‪ .‬ﻭﺃﻧﻘﺺ ﺍﻷﺷﺨﺎﺹ ﻫﻢ ﺍﻟـﺬﻳﻦ ﻳﻜﺮﻫـﻮﻥ‬
‫ﳐﺎﻟﻄﺔ ﺍﻟﻨﺎﺱ ﻭﻳﺴﺘﻨﻜﻔﻮﻥ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻻ ﻳـﺘﻼﺋﻢ ﻣـﻊ ﻏـﺮﻭﺭﻫﻢ‬
‫ﻭﻛﱪﻳﺎﺋﻬﻢ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﳎﺘﻤﻊ ﻻ ﻳﻌﺮﻑ ﻗﺪﺭﻫﻢ ﻭﻗﻴﻤﺘﻬﻢ‪ ،‬ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﻌﻠﻮﻥ ﳓﻮ‬
‫ﺍﳌﻌﺎﱄ ﺑﺴﺒﺐ ﺳﺠﻴﺔ ﺍﻟﺘﻮﺍﺿﻊ ﻋﻨﺪﻫﻢ‪ .‬ﺃﻣﺎ ﺍﳌﺒﺘﻠﻮﻥ ﺑﻌﻘﺪﺓ ﺍﻟﻜﱪﻳﺎﺀ ﻓﺴﺮﻋﺎﻥ ﻣﺎ‬
‫ﻳﻜﺸﻔﻬﻢ ﺍ‪‬ﺘﻤﻊ ﻓﻴﺘﺤﻮﻟﻮﻥ ﲟﺮﻭﺭ ﺍﻟﺰﻣﻦ ﺇﱃ ﻋﻨﺼﺮ ﻏﺮﻳﺐ ﻭﻣﻨﻔﻮﺭ ﰲ ﳏﻴﻄﻬﻢ‪.‬‬
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‫ﺇﻥ ﺍﺭﺗﻔﺎﻉ ﺃﻱ ﺷﺨﺺ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻜـﻮﻥ ﺇ ﹼﻻ ﺑﺘﻮﺍﺿـﻌﻪ‪ .‬ﻭﻻ‬
‫ﻳﻈﻬﺮ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺿﻊ ﻭﻻ ﻳﺘﻮﺿﺢ ﺇ ﹼﻻ ﻋﻨﺪﻣﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﳌﻨﺼﺐ ﻭﺍﳉﺎﻩ ﻭﺍﻟﺸﻬﺮﺓ‬
‫ﻭﺍﻟﻌﻠﻢ )ﻭﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﻘﺪﺭﻫﺎ ﺍﻟﻌﻮﺍﻡ( ﻋﻠﻰ ﺗﻐﻴﲑﻩ‪ .‬ﻓﺈﻥ ﺍﺳﺘﻄﺎﻉ ﺃﺣﺪ ﻫﺬﻩ‬
‫ﺍﻷﻣﻮﺭ ﺗﻐﻴﲑ ﺳﻠﻮﻛﻪ ﺃﻭ ﺗﻔﻜﲑﻩ ﻋﻨﺪ ﺫﻟﻚ ﻻ ﳝﻜﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻱ ﺗﻮﺍﺿـﻊ‪،‬‬
‫ﻭﻻ ﻋﻦ ﺍﺭﺗﻔﺎﻋﻪ ﺇﱃ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻼﺋﻖ ﺑﺎﻹﻧﺴﺎﻥ‪.‬‬
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‫ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﺍﻟﺘﻮﺍﺿﻊ ﻣﻔﺘﺎﺣﹰﺎ ﳉﻤﻴﻊ ﺍﻟﺴﺠﺎﻳﺎ ﺍﳊﻤﻴﺪﺓ‪ .‬ﻭﺍﻟﺬﻱ ﳝﻠﻚ ﻫـﺬﻩ‬
‫ﺍﻟﺴﺠﻴﺔ ﻳﺴﺘﻄﻴﻊ ﺍﻣﺘﻼﻙ ﺍﻟﺴﺠﺎﻳﺎ ﺍﳊﻤﻴﺪﺓ ﺍﻷﺧﺮﻯ‪ .‬ﻭﻣﻦ ﳛﺮﻡ ﻣﻨﻬﺎ ﳛـﺮﻡ ‪-‬‬
‫ﻋﻠﻰ ﺍﻷﻛﺜﺮ‪ -‬ﻣﻦ ﺍﻟﺴﺠﺎﻳﺎ ﺍﳊﻤﻴﺪﺓ ﺍﻷﺧﺮﻯ‪ .‬ﻓﺒﻴﻨﻤﺎ ﺍﺳﺘﻄﺎﻉ ﺍﻟـﻨﱯ ﺁﺩﻡ ‪‬‬
‫ﺑﺘﻮﺍﺿﻌﻪ ﺃﻥ ﻳﺴﺘﺮﺟﻊ ﻛﻞ ﻣﺎ ﻓﻘﺪﻩ ﻣﻦ ﻧﻔﺎﺋﺲ ﺗﺘﺠﺎﻭﺯ ﻗﻴﻤﺘﻬﺎ ﺍﻟﻌﺎﱂ ﺍﳌـﺎﺩﻱ‪،‬‬
‫ﺃﺻﺒﺢ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﺗﻮﺭﻁ ﰲ ﺍﻟﺬﻧﺐ ﻣﻌﻪ ﺿﺤﻴﺔ ﻟﻐﺮﻭﺭﻩ ﻭﻛﱪﻳﺎﺋﻪ‪.‬‬
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‫ﱂ ﻳﺴ ‪‬ﻢ ﰲ ﺍﻟﺘﻜﺎﻳﺎ ﻭﺍﻟﺰﻭﺍﻳﺎ ﺳﻮﻯ ﻣﻦ ﻭﺿﻊ ﺧﺪﻳﻪ ﻋﻠـﻰ ﺍﻟﺘـﺮﺍﺏ‪ .‬ﻭﱂ‬
‫ﻳﺴﺘﻔﺪ ﰲ ﺍﳌﺪﺍﺭﺱ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﺪﺍﺭﺱ ﺍﻻﻋﺘﻴﺎﺩﻳﺔ ﺳﻮﻯ ﺍﳌﺘﻮﺍﺿﻌﲔ ﺧﻠﻘﺎﹰ‪ ،‬ﻭﻛﺎﻧﻮﺍ‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻓﺎﺩﻭﺍ ﺍ‪‬ﺘﻤﻊ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﴰﺨﻮﺍ ﺑﺄﻧﻮﻓﻬﻢ‪ ،‬ﻭﺧﺎﻟﻔﻮﺍ ﺃﺻـﻮﻝ ﻭﺁﺩﺍﺏ‬
‫ﺍﻟﺰﻭﺍﻳﺎ ﻭﺍﻟﺘﻜﺎﻳﺎ‪ ،‬ﻭﱂ ﻳﺴﻤﺢ ﳍﻢ ﻏﺮﻭﺭﻫﻢ ﺑﺎﳉﻠﻮﺱ ﻭﺗﻠﻘﻲ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﺣﻠﻘـﺔ‬
‫ﺗﺪﺭﻳﺲ ﻋﺎﱂ ﻓﻘﺪ ﺫﻫﺒﻮﺍ ﻭﺿﺎﻋﻮﺍ‪.‬‬
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‫ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻜﱪﻳﺎﺀ ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻓﺈﻥ ﻣﺪﻋﻲ ﺍﻟﻜﱪﻳﺎﺀ ﻣﻦ ﺍﳌﻐﺮﻭﺭﻳﻦ‬
‫ﺗﻌﺮﺿﻮﺍ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻟﻠﻐﻀﺐ ﺍﻹﳍﻲ ﻭﺃﹸﻫﻠﻜﻮﺍ ﺑﻴﺪ ﻗﺪﺭﺗﻪ‪ .‬ﺃﻣﺎ ﺍﻟـﺬﻳﻦ ﻋﺮﻓـﻮﺍ‬
‫ﺣﺪﻭﺩﻫﻢ ﻓﺘﻮﺍﺿﻌﻮﺍ ﻓﻘﺪ ﲰﻮﺍ ﻭﻭﺻﻠﻮﺍ ﻭﺳﻌﺪﻭﺍ ﺑﺎﻟﻘﺮﺏ ﺍﻹﳍﻲ‪.‬‬

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 ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ‪‬‬

‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳚﻌﻞ ﻣﻦ ﻧﻔﺴﻪ ﻣﻴﺰﺍﻧﹰﺎ ﻳﺰﻥ ﺑﻪ ﻛﻞ ﺷﻲﺀ ﰲ ﺳﻠﻮﻛﻪ ﲡـﺎﻩ‬

‫ﺍﻵﺧﺮﻳﻦ‪ .‬ﻓﻤﺎ ﻳﺮﻳﺪﻩ ﻟﻨﻔﺴﻪ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﻳﺪﻩ ﻟﻶﺧﺮﻳﻦ‪ .‬ﻭﻋﻠﻴﻪ ﺃ ﹼﻻ ﻳﻨﺴﻰ ﺃﻧﻪ ﻋﻨﺪﻣﺎ‬
‫ﻳﻜﺮﻩ ﺗﺼﺮﻓﹰﺎ ﻣﻌﻴﻨﹰﺎ ﲡﺎﻫﻪ ﻓﺈﻥ ﺍﻵﺧﺮﻳﻦ ﺃﻳﻀﹰﺎ ﻳﻜﺮﻫﻮﻧﻪ‪ ،‬ﻓﻴﺘﺨﻠﺺ ﺑﺬﻟﻚ ﻣﻦ ﲨﻴﻊ‬
‫ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﳋﺎﻃﺌﺔ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻳﺴﻠﻢ ﻣﻦ ﺇﻳﺬﺍﺀ ﺍﻵﺧﺮﻳﻦ ﻭﺟﺮﺡ ﻗﻠﻮ‪‬ﻢ‪.‬‬
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‫ﺃﻧﺖ ﺗﺮﻯ ﺃﻥ ﺍﻹﺣﺴﺎﻥ ﺍﳌﺴﺪﻯ ﺇﻟﻴﻚ ﻳﻠﲔ ﻗﻠﺒﻚ ﻭﻳﺰﻳـﺪ ﻣـﻦ ﳏﺒﺘـﻚ‬
‫ﻭﺗﻘﺪﻳﺮﻙ ﻟﺼﺎﺣﺐ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﺇﺫﻥ ﺗﻜﻮﻥ ﻗﺪ ﺍﻫﺘﺪﻳﺖ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﻮﺻﻞ‬
‫ﺍﻵﺧﺮﻳﻦ ﺇﱃ ﳏﺒﺘﻚ ﻭﺗﻘﺪﻳﺮﻙ‪.‬‬
‫ﻓﻄﺎﳌﺎ ﺍﺳﺘﻌﺒﺪ ﺍﻹﻧﺴﺎﻥ ﺇﺣﺴﺎﻥ‬ ‫ﺃﺣﺴﻦ ﺇﱃ ﺍﻷﻧﺎﺱ ﺗﺴﺘﻌﺒﺪ ﻗﻠﻮ‪‬ﻢ‬
‫ﺇﺫﻥ ﻓﺎﻹﺣﺴﺎﻥ ﺃﻓﻀﻞ ﻃﺮﻳﻖ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻗﻠﻮﺏ ﻣﻦ ﺗﺮﺟﻮ ﻣﻨﻬﻢ ﺧﲑﹰﺍ ﺃﻭ‬
‫ﲣﺸﻰ ﻣﻦ ﺟﺎﻧﺒﻬﻢ ﺷﺮﹰﺍ‪.‬‬
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‫ﻻ ﻳﻈﻬﺮ ﻛﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻭﻧﻀﻮﺟﻪ ﺇ ﹼﻻ ﻋﻨﺪﻣﺎ ﻻ ﻳﻨﺤﺮﻑ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊـﻖ‬
‫ﺣﱴ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﺃﺳﺎﺀﻭﺍ ﺇﻟﻴﻪ‪ ،‬ﺑﻞ ﻻ ﻳﺘﺮﺩﺩ ﰲ ﺇﺳﺪﺍﺀ ﺍﳋﲑ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﺃﺟﻞ! ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃ ﹼﻻ ﻳﻨﺤﺮﻑ ﻋﻦ ﺍﻹﻧﺼﺎﻑ ﻭﻋﻦ ﺍﳌﺮﻭﺀﺓ ﺣﱴ ﲡـﺎﻩ ﻣـﻦ‬
‫ﺭﺃﻯ ﻣﻨﻪ ﺍﻹﺳﺎﺀﺓ ﻭﺍﻟﺸﺮ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻹﺳﺎﺀﺓ ﺗﺼﺮﻑ ﺣﻴﻮﺍﱐ‪ ،‬ﻭﻣﻘﺎﺑﻠـﺔ‬
‫ﺍﻹﺳﺎﺀﺓ ﺑﺎﻹﺳﺎﺀﺓ ﻧﻘﺺ ﺧﻄﲑ ﰲ ﺍﻹﻧﺴﺎﻥ‪ .‬ﺃﻣﺎ ﻣﻘﺎﺑﻠﺔ ﺍﻹﺳـﺎﺀﺓ ﺑﺎﻹﺣـﺴﺎﻥ‪،‬‬
‫ﻭﻣﻘﺎﺑﻠﺔ ﺍﻟﺸﺮ ﺑﺎﳋﲑ ﻓﻌﻼﻣﺔ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺴﻤﻮ ﻭﺍﻟﺸﻬﺎﻣﺔ‪.‬‬
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‫ﻟﻴﺴﺖ ﻫﻨﺎﻙ ﺣﺪﻭﺩ ﰲ ﺇﺳﺪﺍﺀ ﺍﳌﻌﺮﻭﻑ ﺇﱃ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﺸﻬﻢ ﻗﺪ‬
‫ﻳﻀﺤﻲ ﺣﱴ ﺑﺮﻭﺣﻪ ﻣﻦ ﺃﺟﻞ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺷﺮﻁ ﻭﺍﺣﺪ ﻟﻜﻲ ﺗﻜﻮﻥ‬

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‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﻀﺤﻴﺔ ﻋﻼﻣﺔ ﻓﻀﻴﻠﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﻫـﺬﻩ ﺍﻟﺘـﻀﺤﻴﺔ ﺑـﺼﺪﻕ‬
‫ﻭﺇﺧﻼﺹ ﻭﺻﻔﺎﺀ ﻧﻴﺔ‪ ،‬ﻭﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﺘﻌﺼﺐ ﺍﻟﻌﺮﻗﻲ ﻭﺍﻟﻘﺒﻠﻲ‪.‬‬
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‫ﺇﻥ ﺇﻧﺴﺎﻧﻴﺔ ﺃﻱ ﺷﺨﺺ ﻭﻣﺮﻭﺀﺗﻪ ﻭﺷﻬﺎﻣﺘﻪ ﺗﻜﻮﻥ ﻭﺍﺭﺩﺓ ﺑﺪﺭﺟﺔ ﻗﺮﺑﻪ ﻣـﻦ‬
‫ﺃﺻﺪﻗﺎﺋﻪ ﻭﺃﺣﺒﺎﺋﻪ ﻭﺑﺪﺭﺟﺔ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﻫﺬﺍ ﺍﻟﻘﺮﺏ‪ .‬ﻟﺬﺍ ﻓﺎﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺸﻬﺎﻣﺔ‬
‫ﺩﻭﻥ ﺇﻇﻬﺎﺭ ﻫﺬﺍ ﺍﻟﻘﺮﺏ ﻣﻨﻬﻢ ﻳﺒﻘﻰ ﳎﺮﺩ ﺍﺩﻋﺎﺀ ﻓﻘﻂ‪.‬‬
‫ﺃﻣﺎ ﺇﺳﺪﺍﺀ ﺍﳌﻌﺮﻭﻑ ﺇﻟﻴﻬﻢ ﻣﻘﺎﺑﻞ ﻣﻌﺮﻭﻓﻬﻢ ﻭﺟﻌﻞ ﺫﻟﻚ ﺷﺮﻃﹰﺎ‪ ،‬ﺃﻭ ﺍﻟﻘﻴـﺎﻡ‬
‫ﺃﺣﻴﺎﻧﹰﺎ ﺑﻌﻘﺎ‪‬ﻢ ﺑﻘﻄﻊ ﻫﺬﺍ ﺍﳌﻌﺮﻭﻑ ﻋﻨﻬﻢ‪ ،‬ﻓﺘﺼﺮﻑ ﻳﺪﻝ ﻋﻠﻰ ﻋـﺪﻡ ﻧـﻀﺞ‬
‫ﺍﻟﺮﻭﺡ ﻭﺍﻟﻌﺠﺰ ﻋﻦ ﺇﺩﺭﺍﻙ ﺍﳊﻘﻴﻘﺔ ﺃﻭ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ‪.‬‬
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‫ﻣﻦ ﺃﻓﻀﻞ ﺃﻧﻮﺍﻉ ﺍﳌﻌﺮﻭﻑ ﺍﻟﱵ ﳝﻜﻦ ﻟﻺﻧﺴﺎﻥ ﻋﻤﻠﻬﺎ ﲡﺎﻩ ﺍﻵﺧﺮﻳﻦ ﻫـﻮ‬
‫ﺍﻟﺘﻌﺎﻣﻲ ﻋﻦ ﺭﺅﻳﺔ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻏﲑ ﺍﻟﻼﺋﻘﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻨﻬﻢ ﻭﲡﺎﻫﻠـﻬﺎ ﻭﺗﻨﺎﺳـﻲ‬
‫ﺗﻘﺼﲑﺍ‪‬ﻢ‪ .‬ﺃﻣﺎ ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﺧﻄﺎﺀ ﺍﻵﺧﺮﻳﻦ ﻭﺗﻘﺼﲑﺍ‪‬ﻢ ﻭﻋﻴـﻮ‪‬ﻢ ﻓـﺸﻲﺀ‬
‫ﺧﺎﺭﺝ ﻋﻦ ﻧﻄﺎﻕ ﺍﻷﺩﺏ‪ .‬ﺃﻣﺎ ﺇﺷﺎﻋﺔ ﻫﺬﻩ ﺍﻟﻌﻴﻮﺏ ﻭﺍﻟﺘﺤﺪﺙ ﻋﻨﻬﺎ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‬
‫ﻓﻨﻘﻴﺼﺔ ﻻ ﳝﻜﻦ ﺍﻟﺼﻔﺢ ﻋﻨﻬﺎ‪ .‬ﺃﻣﺎ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻌﻴﻮﺏ ﻭﺗﻌـﺪﺍﺩﻫﺎ ﻷﺻـﺤﺎ‪‬ﺎ‬
‫ﻓﻀﺮﺑﺔ ﻗﺎﺻﻤﺔ ﻟﻺﺧﺎﺀ ﻭﻟﻠﻤﻮﺩﺓ ﺍﻟﱵ ﺗﺮﺑﻂ ﺑﲔ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻷﻥ ﺍﻷﻧﺎﻧﻴﺔ ﺍﻟﱵ ﺗﺜـﺎﺭ‬
‫ﻋﻨﺪﻩ ﺳﺘﻤﻨﻊ ﺗﺄﺳﻴﺲ ﺍﳌﻮﺩﺓ ﻣﺮﺓ ﺃﺧﺮﻯ‪.‬‬
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‫ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﺎﺿﺞ ﻭﺍﻟﻜﺎﻣﻞ ﻫﻮ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﻌﺪ ﺃﻛﱪ ﻣﻌﺮﻭﻑ ﻳﺴﺪﻳﻪ‬
‫ﻟﻶﺧﺮﻳﻦ ﺷﻴﺌﹰﺎ ﺿﺌﻴﻼﹰ‪ ،‬ﻭﺃﺻﻐﺮ ﻣﻌﺮﻭﻑ ﻳ‪‬ﺴﺪﻯ ﺇﻟﻴﻪ ﺷﻴﺌﹰﺎ ﻛﺒﲑﹰﺍ‪ .‬ﻣﺜـﻞ ﻫـﺬﺍ‬
‫ﺍﻟﺸﺨﺺ ﻳﻜﻮﻥ ﻗﺪ ﲰﺎ ﺇﱃ ﺍﳋﻠﻖ ﺍﻹﳍﻲ ﻭﻭﺻﻞ ﺇﱃ ﺍﻻﻃﻤﺌﻨﺎﻥ ﺍﻟﻘﻠﱯ‪ .‬ﻣﺜـﻞ‬
‫ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻻ ﳝﻦ ﺑﺈﺣﺴﺎﻧﻪ ﻭﻣﻌﺮﻭﻓﻪ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﻻ ﻳﺸﻜﻮ ﻣﻦ ﺍﻹﳘﺎﻝ ﻭﻋـﺪﻡ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﺬﻱ ﻗﺪ ﻳﺘﻌﺮﺹ ﻟﻪ‪.‬‬

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 ‫ﺍﻟﺼﺪﺍﻗﺔ ﻭﺍﻹﺧﺎﺀ‬

‫ﻣﻦ ﻳﻜﺮﻡ ﺃﺻﺪﻗﺎﺀﻩ ﻭﺇﺧﻮﺍﻧﻪ ﻭﻳﻌﺰﻫﻢ ﻳﺮﺑﺢ ﻣﻦ ﻳﺪﺍﻓﻊ ﻋﻨﻪ ﺿـﺪ ﺃﻋﺪﺍﺋـﻪ‬
‫ﻭﻳﺬﻭﺩ ﻋﻨﻪ‪.‬‬
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‫ﺣﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺃﺻﺪﻗﺎﺀ ﳐﻠﺼﲔ ﻻ ﺗﻘﻞ ﺃﳘﻴﺔ ﻋﻦ ﺣﺎﺟﺎﺗﻪ ﺍﻟـﻀﺮﻭﺭﻳﺔ‬
‫ﺍﻷﺧﺮﻯ‪ .‬ﻭﻣﻦ ﻭﺻﻞ ﺇﱃ ﺍﻷﻣﻦ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺻﺪﻗﺎﺋﻪ ﻭﺃﺣﺒﺎﺋﻪ ﻳﻜﻮﻥ‬
‫ﻗﺪ ﻭﺻﻞ ﺇﱃ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﻮﺍﺣﻲ‪.‬‬
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‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻗﻞ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻋﻨﺪﻣﺎ ﺗﺴﻮﺀ ﻋﻼﻗﺎﺗﻪ ﻣﻊ ﳏﻴﻄـﻪ‪ ،‬ﻳـﺴﻌﻰ‬
‫ﺑﺴﺮﻋﺔ ﺇﱃ ﺇﺯﺍﻟﺔ ﺧﻼﻓﺎﺗﻪ ﻭﳚﺪﺩ ﺻﺪﺍﻗﺎﺗﻪ ﻭﻳﺆﺳﺴﻬﺎ ﻣﺮﺓ ﺃﺧـﺮﻯ‪ .‬ﻭﺍﻟـﺸﺨﺺ‬
‫ﺍﻷﻋﻘﻞ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻘﻊ ﺃﺑﺪﹰﺍ ﰲ ﺳﻮﺀ ﺗﻔﺎﻫﻢ ﺃﻭ ﺧﻼﻑ ﺃﻭ ﻗﻄﻴﻌﺔ ﻣﻊ ﺃﺻﺪﻗﺎﺋﻪ‪.‬‬
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‫ﺇﻥ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﺻﺪﻗﺎﺀ ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﶈﺒﺔ ﻭﺍﻟﺘﺂﻟﻒ ﺑﻴﻨﻬﻢ ‪-‬ﺿﻤﻦ‬
‫ﻧﻄﺎﻕ ﺍﻟﺸﺮﻉ‪ -‬ﻣﺮﺗﺒﻂ ﲟﺪﻯ ﺍﻟﻔﻬﻢ ﻭﺍﻹﻳﺜﺎﺭ ﺍﻟﺬﻱ ﻳﺒﺪﻭﻧﻪ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ .‬ﻭﺍﻟﺬﻳﻦ‬
‫ﻻ ﳝﻠﻜﻮﻥ ﳓﻮ ﺍﻵﺧﺮﻳﻦ ﻣﺒﺪﺃ ﺍﻟﺘﻀﺤﻴﺔ ﰲ ﺃﻓﻜﺎﺭﻫﻢ ﻭﰲ ﺳﻠﻮﻛﻬﻢ ﻭﺗﺼﺮﻓﺎ‪‬ﻢ‬
‫ﺳﺮﻋﺎﻥ ﻣﺎ ﺗﻨﻄﻔﺊ ﺍﻟﺼﺪﺍﻗﺔ ﺑﻴﻨﻬﻢ ﻭﺗﺰﻭﻝ‪.‬‬
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‫ﻭﻣﺼﺪﺍﻗﻴﺔ ﺍﻟﺼﺪﺍﻗﺔ ﺍﳌﻮﺟﻮﺩﺓ ﻋﻨﺪ ﺃﺣﺪﻫﻢ ﳓﻮ ﺃﺻﺪﻗﺎﺋﻪ ﺗﻘـﺎﺱ ﲟـﺪﻯ‬
‫ﻣﺸﺎﺭﻛﺘﻪ ﳍﻢ ﰲ ﺁﻻﻣﻬﻢ ﻭﰲ ﺃﻓﺮﺍﺣﻬﻢ‪ .‬ﻓﻤﻦ ﻻ ﻳﺒﻜﻲ ﻟﺒﻜـﺎﺀ ﺃﺻـﺪﻗﺎﺋﻪ ﻭﻻ‬
‫ﻳﻀﺤﻚ ﻟﻀﺤﻜﻬﻢ ﻻ ﻳﻌﺪ ﺻﺪﻳﻘﹰﺎ ﻭﻓﻴﹰﺎ‪.‬‬
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‫ﳏﻚ ﺍﻟﺼﺪﺍﻗﺔ ﻭﺍﻷﺧﻮﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻮ ﺍﺳﺘﻤﺮﺍﺭ ﻫﺬﻩ ﺍﻟﺼﺪﺍﻗﺔ ﻭﻫﺬﻩ ﺍﻷﺧﻮﺓ‬

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‫ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻷﺻﺪﻗﺎﺀ ﰲ ﺿﻴﻖ ﻣﺎﺩﻱ ﻭﰲ ﻇﺮﻭﻑ ﺻﻌﺒﺔ‪ .‬ﻓﻤـﻦ ﻻ ﻳﻜـﻮﻥ‬
‫ﲜﺎﻧﺐ ﺃﺻﺪﻗﺎﺋﻪ ﰲ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺼﻌﺒﺔ ﻭﰲ ﺍﻟﻈﺮﻭﻑ ﺍﳋﻄﺮﺓ ﻓﻼ ﻋﻼﻗﺔ ﻟﻪ ﻣـﻊ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺼﺪﺍﻗﺔ‪.‬‬
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‫ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﻜﺜﺮ ﻧﺰﺍﻋﻪ ﻭﻧﻘﺎﺷﻪ ﻣﻊ ﺍﶈﻴﻄﲔ ﺑﻪ ﻳﻘﻞ ﺃﺻﺪﻗﺎﺅﻩ‪ .‬ﻭﻣـﻦ‬
‫ﺃﺭﺍﺩ ﺯﻳﺎﺩﺓ ﺃﺻﺪﻗﺎﺋﻪ ﻭﺭﻏﺐ ﰲ ﺃﺻﺪﻗﺎﺀ ﺃﻭﻓﻴﺎﺀ‪ ،‬ﻋﻠﻴﻪ ﺍﻻﺑﺘﻌﺎﺩ ﻋـﻦ ﺍﻟـﺪﺧﻮﻝ‬
‫ﻣﻌﻬﻢ ﰲ ﻧﻘﺎﺷﺎﺕ ﻻ ﻃﺎﺋﻞ ﻣﻨﻬﺎ‪.‬‬
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‫ﺍﻟﺼﺪﺍﻗﺔ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻋﻤﻞ ﻗﻠﱯ‪ .‬ﻓﻤﻦ ﺗﻮﻫﻢ ﺃﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻬﺎ‬
‫ﺑﺎﻟﺮﻳﺎﺀ ﻭﺍﳋﺪﺍﻉ ﻓﻬﻮ ﳐﺪﻭﻉ‪ .‬ﻭﻗﺪ ﳚﺘﻤﻊ ﻟﻔﺘﺮﺓ ﳏﺪﻭﺩﺓ ﺣﻮﻝ ﺃﻣﺜﺎﻝ ﻫـﺆﻻﺀ‬
‫ﺛﻼﺛﺔ ﺃﻭ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺒﺴﻄﺎﺀ ﺍﳌﻨﺨﺪﻋﲔ ﺑﺘﻤﻠﻘﻪ ﻭﻣﺪﺍﻫﻨﺘـﻪ‪ ،‬ﻭﻟﻜـﻦ ﻻ‬
‫ﻳﻮﺟﺪ ﺃﻱ ﺍﺣﺘﻤﺎﻝ ﻻﺳﺘﻤﺮﺍﺭ ﻫﺬﻩ ﺍﻟﺼﺪﺍﻗﺔ ﻣﺪﺓ ﻃﻮﻳﻠﺔ‪.‬‬
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‫ﻛﻤﺎ ﻳﻮﺟﺪ ﻫﻨﺎﻙ ﺃﻋﺪﺍﺀ ﺧﻔﻴﻮﻥ‪ ،‬ﻛﺬﻟﻚ ﻫﻨﺎﻙ ﺃﺻﺪﻗﺎﺀ ﺧﻔﻴﻮﻥ‪ .‬ﻭﺍﻟﺼﺪﻳﻖ‬
‫ﺍﳋﻔﻲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﺪ ﺇﻇﻬﺎﺭ ﻧﻔﺴﻪ ﻣﺪﺍﻫﻨﺔ‪ .‬ﻟﺬﺍ ﻓﻜﻤﺎ ﻧﺴﻌﻰ ﳌﻌﺮﻓﺔ ﺃﻋـﺪﺍﺋﻨﺎ‪،‬‬
‫ﻋﻠﻴﻨﺎ ﺍﻟﺴﻌﻲ ﺃﻻ ‪‬ﻤﻞ ﺍﻟﺴﻌﻲ ﳌﻌﺮﻓﺔ ﺃﺻﺪﻗﺎﺋﻨﺎ‪ .‬ﻷﻧﻪ ﻣﻦ ﺍﳌﻤﻜـﻦ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺍﻷﺻﺪﻗﺎﺀ ﺍﻟﺬﻳﻦ ﻧﺼﺎﺩﻓﻬﻢ ﺩﻭﻥ ﲝﺚ ﻏﲑ ﻣﻮﺛﻮﻗﲔ ﲤﺎﻣﺎ‪.‬‬
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‫ﺍﻟﺼﺪﻳﻖ ﺍﳊﻖ ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﻋﺎﻙ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻀﻴﻖ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﺬﻱ ﻳﻬﺰ ﺭﺃﺳﻪ‬
‫ﻣﻮﺍﻓﻘﺎ ﻟﻚ ﰲ ﻛﻞ ﺃﻣﺮ‪.‬‬
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‫ﺇﻥ ﺃﻛﺮﻣﺖ ﻧﻔﺴﻚ ﻭﺃﻋﺰﺯ‪‬ﺎ‪ ،‬ﺃﻛﺮﻣﻚ ﺍﻵﺧﺮﻭﻥ ﻛﺬﻟﻚ ﻭﺃﻋﺰﻭﻙ‪.‬‬

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 ‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ‪‬‬

‫ﺍﻟﻮﺍﻟﺪﺍﻥ ﺃﻭﱃ ﺍﻷﺷﺨﺎﺹ ﺑﺎﻻﺣﺘﺮﺍﻡ ﻋﻨﺪ ﻛﻞ ﺇﻧﺴﺎﻥ‪ .‬ﻭﺍﻟـﺬﻱ ﻳﻘـﺼﺮ ﰲ‬

‫ﻼ ﺃﻡ‬‫ﺍﺣﺘﺮﺍﻣﻬﻤﺎ ﻳﻜﻮﻥ ﻋﺎﺻﻴﹰﺎ ﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻣﻦ ﺁﺫﺍﳘﺎ ﺗﻌـﺮﺽ ﻟﻺﻳـﺬﺍﺀ ﺁﺟـ ﹰ‬
‫ﻼ‪.‬‬
‫ﻋﺎﺟ ﹰ‬
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‫ﻣﻨﺬ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﻟﺘﻠﻘﻲ ﺍﻹﻧﺴﺎﻥ ﻫﺒﺔ ﺍﳊﻴﺎﺓ ﰒ ﺗﺮﻋﺮﻋﻪ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﺎ‪ ،‬ﻳﻜـﻮﻥ‬
‫ﻼ ﻭﻋﺒﺌﹰﺎ ﻋﻠﻰ ﺃﻛﺘﺎﻑ ﻭﺍﻟﺪﻳﻪ‪ .‬ﻭﻟﻴﺲ ﰲ ﺍﻹﻣﻜﺎﻥ ﻫﻨﺎ ﺗﻌﻴﲔ ﻋﻤـﻖ ﺷـﻔﻘﺔ‬ ‫ﲪﹰ‬
‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺭﲪﺘﻬﻤﺎ‪ ،‬ﻭﻻ ﻣﻘﺪﺍﺭ ﺍﻟﻌﺐﺀ ﺍﻟﺬﻱ ﻳﺘﺤﻤﻠﻮﻧﻪ‪ .‬ﻟـﺬﺍ ﻓﺎﺣﺘﺮﺍﻣﻬﻤـﺎ‬
‫ﻭﺗﻘﺪﻳﺮﳘﺎ ﻭﺍﺟﺐ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺩﻳﻦ ﺇﻧﺴﺎﱐ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓﻮﻥ ﻗﺪﺭ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ .‬ﻭﻳﻌﺪﻭ‪‬ﻤﺎ ﻭﺳﻴﻠﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻫﻢ‬
‫ﺍﶈﻈﻮﻇﻮﻥ ﻫﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻨﺎﻙ ﰲ ﺍﻵﺧﺮﺓ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺜﻘﻠﻮﻥ ﻭﺟﻮﺩﳘﺎ ﻭﳝﻠﻮﻥ‬
‫ﻣﻦ ﺍﺳﺘﻤﺮﺍﺭﳘﺎ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻬﻢ ﺍﻟﺘﻌﺴﺎﺀ ﻭﺍﳌﺮﺷﺤﻮﻥ ﻷﺭﺫﻝ ﺣﻴﺎﺓ ﻭﺃﺳﻮﺋﻬﺎ‪.‬‬
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‫ﺑﺪﺭﺟﺔ ﺗﻮﻗﲑ ﺍﻹﻧﺴﺎﻥ ﻟﻮﺍﻟﺪﻳﻪ ﻳﻜﻮﻥ ﻣﻮﻗﺮﹰﺍ ﳋﺎﻟﻘﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﻦ ﻻ ﻳﻮﻗﺮﳘﺎ‬
‫ﻻ ﻳﻮﻗﺮ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻟﺬﺍ ﻓﻤﺎ ﺃﻋﺠﺐ ﻭﺃﻏﺮﺏ ﺣﺎﺩﺛﺎﺕ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻳﺪﻋﻲ ﻓﻴﻬـﺎ‬
‫ﺍﻟﺒﻌﺾ ﺣﺐ ﺍﷲ ﺗﻌﺎﱃ ‪-‬ﺩﻉ ﻋﻨﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﻮﻗﺮﻭﻧﻪ‪ -‬ﻭﻟﻜﻨﻬﻢ ﻻ ﻳﺘﻮﺍﻧﻮﻥ ﺃﺑﺪﹰﺍ‬
‫ﻋﻦ ﳐﺎﺻﻤﺔ ﻭﺍﻟﺪﻳﻬﻢ ﻭﻋﺪﻡ ﺍﺣﺘﺮﺍﻣﻬﻤﺎ!‬
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‫ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ ﺍﺣﺘﺮﺍﻡ ﻭﺗﻮﻗﲑ ﻭﺍﻟﺪﻳﻬﻤﺎ ﺍﻟﺘﻮﻗﲑ ﻛﻠﻪ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻻﻫﺘﻤﺎﻡ‬
‫ﺑﺎﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻟﻘﻠﱯ ﻟﻸﺑﻨﺎﺀ ﻗﺪﺭ ﺍﻫﺘﻤﺎﻣﻬﻤﺎ ﲝﺎﺟﺎ‪‬ﻢ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳉـﺴﻤﻴﺔ‪.‬‬
‫ﻟﺬﺍ ﻋﻠﻴﻬﻤﺎ ﺗﺴﻠﻴﻢ ﺍﻷﺑﻨﺎﺀ ﺇﱃ ﻣﻦ ﻳﺴﺘﻄﻴﻊ ﺗﺮﺑﻴﺘﻬﻢ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬

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‫ﻟﺬﺍ ﻓﻤﺎ ﺃﻛﺜﺮ ﺟﻬﻞ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻳﻨﺴﻮﻥ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻟﻘﻠﱯ ﻟﻸﺑﻨـﺎﺀ‪،‬‬
‫ﻭﻣﺎ ﺃﺗﻌﺲ ﻫﺆﻻﺀ ﺍﻷﺑﻨﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺬﻫﺒﻮﻥ ﺿﺤﻴﺔ ﺟﻬﻞ ﻭﺍﻟﺪﻳﻬﻢ‪.‬‬
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‫ﺍﻷﺑﻨﺎﺀ ﺍﻟﺬﻳﻦ ﻻ ﻳﺒﺎﻟﻮﻥ ﲝﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﻳﺮﻓﻌﻮﻥ ﺭﺍﻳﺔ ﺍﻟﻌﺼﻴﺎﻥ ﲡﺎﻫﻬﻤـﺎ‬
‫ﻟﻴﺴﻮﺍ ﺇ ﹼﻻ ﻭﺣﻮﺷﹰﺎ ﰲ ﺻﻮﺭﺓ ﺇﻧﺴﺎﻥ‪ .‬ﺃﻣﺎ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺍﻟﻠﺬﺍﻥ ﻻ ﻳﺒﺬﻻﻥ ﺟﻬـﺪﳘﺎ‬
‫ﻟﺘﺄﻣﲔ ﺍﳊﻴﺎﺓ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻷﺑﻨﺎﺋﻬﻤﺎ ﻓﻬﻤﺎ ﻭﺍﻟﺪﺍﻥ ﻏـﺪﺍﺭﺍﻥ ﻻ ﳝﻠﻜـﺎﻥ‬
‫ﺍﻟﺮﲪﺔ‪ .‬ﻭﺍﻷﺳﻮﺃ ﻣﻨﻬﻤﺎ ﻣﻦ ﻳﺒﺬﻝ ﺟﻬﺪﻩ ﻟﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﻷﺑﻨـﺎﺀ ﺍﻟـﺬﻳﻦ‬
‫ﺍﻫﺘﺪﻭﺍ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ‪.‬‬
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‫ﺍﻟﺒﻴﺖ ﻫﻮ ﻟﺒﻨﺔ ﺑﻨﺎﺀ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻓﻜﻠﻤﺎ ﺃﺑﺪﻯ ﺃﻓﺮﺍﺩ ﺍﻟﺒﻴﺖ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻮﻗﲑ ﳊﻘﻮﻕ‬
‫ﻭﻭﻇﺎﺋﻒ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺍ‪‬ﺘﻤﻊ ﻣﺘﻴﻨﹰﺎ ﻭﺻﺤﻴﺎﹰ‪ ،‬ﻭﺇ ﹼﻻ ﻓﻤﻦ ﺍﻟﻌﺒﺚ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ‬
‫ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺸﻔﻘﺔ ﰲ ﳎﺘﻤﻊ ﺃﺿﺎﻉ ﻫﺬﺍ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺸﻔﻘﺔ ﰲ ﺑﻴﻮﺗﻪ‪.‬‬

‫ﺣﻘﻮﻕ ﺍﻟﻄﻔﻞ‬

‫ﻋﻨﺪﻣﺎ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺧﻠﻖ ﻣﻊ ﺃﻟﻴﻔﻪ ﻭﺻﺪﻳﻖ ﺣﻴﺎﺗﻪ‪ .‬ﻭﱂ ﻳﺒﻖ ﻭﺣـﺪﻩ ﺇﻻ‬
‫ﻣﺪﺓ ﻗﺼﲑﺓ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﺧﻠﻘﻪ ﻣﻊ ﺯﻭﺟﻪ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺰﻭﺍﺝ ﺷـﻲﺀ ﻓﻄـﺮﻱ‬
‫ﻟﻺﻧﺴﺎﻥ‪ .‬ﻭﺃﻫﻢ ﻫﺪﻑ ﳍﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﻔﻄﺮﻳﺔ ﻫﻮ ﺍﻟﺘﻨﺎﺳﻞ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﱂ ﺗﻜـﻦ‬
‫ﺍﻟﺬﺭﻳﺔ ﻫﺪﻓﹰﺎ ﻟﻠﺰﻭﺍﺝ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺰﻭﺍﺝ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻐﺎﻣﺮﺓ ﻭﺗﺴﻠﻴﺔ ﻭﺑﻘـﺼﺪ‬
‫ﺍﻟﻠﺬﺓ ﻓﻘﻂ‪ .‬ﺃﻣﺎ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻭﺍﺝ ﻓﻠﻴـﺴﻮﺍ ﺇ ﹼﻻ ﺿـﺤﻴﺔ‬
‫ﻟﻠﺤﻈﺔ ﻟﺬﺓ‪.‬‬
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‫ﻻ ﻳﺴﺘﻤﺮ ﻧﺴﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻻ ﺑﺎﻹﻧﺴﺎﻥ ﻭﺣﺪﻩ‪ .‬ﻓﺈﱃ ﺟﺎﻧﺐ ﺍﻹﻧﺴﺎﻥ ﺍﻟـﺬﻱ‬
‫ﺍﺭﺗﻔﻊ ﺇﱃ ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ‪ ،‬ﻫﻨﺎﻙ ﺃﺟﻴﺎﻝ ﱂ ﺗﺮ ﻭﱂ ﺗﻠﻖ ﺍﻟﺘﺮﺑﻴﺔ ﻭﱂ ﺗـﻨ ‪‬ﻢ‬

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‫ﻣﻠﻜﺎ‪‬ﺎ ﺍﻟﺮﻭﺣﻴﺔ ﻓﻠﻢ ﺗﺼﻞ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻦ ﻧـﺴﻞ ﺁﺩﻡ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻬﻲ ﳐﻠﻮﻗﺎﺕ ﻏﺮﻳﺒﺔ‪ .‬ﻓﻤﺎ ﺃﺗﻌﺲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ ﺍﻷﻣﻬﺎﺕ ﻭﺍﻵﺑﺎﺀ‬
‫ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻣﻦ ﻧﺼﻴﺒﻬﻢ ﺗﻨﺸﺌﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ‪.‬‬
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‫ﺑﻨﺴﺒﺔ ﻗﻴﺎﻡ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﺑﺘﺰﻳﲔ ﺍﻷﺑﻨﺎﺀ ﺑﺎﻟﻔﻀﻴﻠﺔ ﳛﻖ ﳍﻢ ﺃﻥ ﻳﻘﻮﻟـﻮﺍ‪:‬‬
‫ﻫﺆﻻﺀ ﺃﺑﻨﺎﺅﻧﺎ‪ .‬ﻟﺬﺍ ﻓﻠﻴﺲ ﻣﻦ ﺍﳌﻼﺋﻢ ﻟﻶﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﺍﻟﺬﻳﻦ ﻳﻬﻤﻠـﻮﻥ ﺗﺮﺑﻴـﺔ‬
‫ﺃﺑﻨﺎﺋﻬﻢ ﺃﻥ ﻳﺪﻋﻮﺍ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﺩﻋﺎﺀ‪ .‬ﻭﻟﻜﻦ ﻣﺎﺫﺍ ﻧﻘـﻮﻝ ﺇﺫﻥ ﻟﻶﺑـﺎﺀ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺪﻓﻌﻮﻥ ﺃﺑﻨﺎﺀﻫﻢ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﺸﺮ ﻭﺍﻟﺮﺫﻳﻠﺔ ﻭﻳﺒﻌﺪﻭ‪‬ﻢ ﻋﻦ ﺍﳌـﺴﺘﻮﻯ ﺍﻟﻼﺋـﻖ‬
‫ﺑﺎﻻﻧﺴﺎﻥ؟!‬
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‫ﺇﻥ ﺑﻘﺎﺀ ﺃﻣﺔ ﻭﺩﻭﺍﻣﻬﺎ ﻣﺮﺗﺒﻂ ﺑﺎﻷﺟﻴﺎﻝ ﺍﻟﱵ ﺗﻨﺸﺌﻬﺎ‪ ...‬ﺑﺎﻷﺟﻴﺎﻝ ﺍﻟـﺼﺎﳊﺔ‬
‫ﺍﳌﺘﺸﺮﺑﺔ ﺑﺮﻭﺡ ﺍﻷﻣﺔ‪ .‬ﻭﺍﻷﻣﺔ ﺍﻟﱵ ﺗﻔﺸﻞ ﰲ ﺗﻨﺸﺌﺔ ﺍﻷﺟﻴـﺎﻝ ﺍﻟـﺼﺎﳊﺔ ﺍﻟـﱵ‬
‫ﺗﺴﺘﻄﻴﻊ ﺇﻳﺪﺍﻉ ﻣﺴﺘﻘﺒﻠﻬﺎ ﺑﲔ ﻳﺪﻳﻬﺎ‪ ...‬ﻣﺴﺘﻘﺒﻞ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﺴﺘﻘﺒﻞ ﻣﻈﻠﻢ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻷﻭﱃ ﰲ ﺗﻨﺸﺌﺔ ﺍﻷﺟﻴﺎﻝ ﺗﻨﺸﺌﺔ ﺻﺎﳊﺔ ﺗﻘﻊ ﺃﻭ ﹰﻻ ﻋﻠـﻰ‬
‫ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ‪.‬‬
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‫ﺇﻥ ﻗﺎﻡ ﺍﻵﺑﺎﺀ ﻭﺍﻷﻣﻬﺎﺕ ﺑﻮﺍﺟﺒﻬﻢ ﻋﻠﻰ ﳓﻮ ﺻﺤﻴﺢ ﳓﻮ ﺃﺑﻨﺎﺋﻬﻢ ﻭﺭﺑـﻮﻫﻢ‬
‫ﺗﺮﺑﻴﺔ ﺻﺎﳊﺔ ﲝﻴﺚ ﻳﻜﻮﻧﻮﻥ ﺫﻭﻱ ﻓﺎﺋﺪﺓ ﻷﻧﻔﺴﻬﻢ ﻭ‪‬ﺘﻤﻌﻬﻢ ﻓﺈﻥ ﺍﻷﻣﺔ ﺗﻜﻮﻥ‬
‫ﻗﺪ ﻣﻠﻜﺖ ﺭﻛﻨﹰﺎ ﻗﻮﻳﹰﺎ ﻭﻣﻬﻤﹰﺎ‪ .‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻜﺲ‪ ،‬ﺃﻱ ﺃﳘﻠﻮﺍ ﺗﺮﺑﻴﺔ ﻣـﺸﺎﻋﺮ‬
‫ﻭﺃﺣﺎﺳﻴﺲ ﺃﺑﻨﺎﺋﻬﻢ ﺗﺮﺑﻴﺔ ﺻﺎﳊﺔ ﻓﻜﺄ‪‬ﻢ ﻳﺪﻓﻌﻮﻥ ﺇﱃ ﺍ‪‬ﺘﻤﻊ ﺣﺸﺮﺍﺕ ﺿﺎﺭﺓ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﺗﻘﻠﻢ ﺍﻷﺷﺠﺎﺭ‪ ،‬ﺃﻭ ﻋﻨﺪﻣﺎ ﺗﺮﺍﻋﻰ ﺗﺮﺑﻴﺔ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺭﻋﺎﻳﺔ ﺻـﺤﻴﺤﺔ‬
‫ﳓﺼﻞ ﻋﻠﻰ ﲦﺮﺓ ﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ‪ ،‬ﻭﻳﺴﺘﻤﺮ ﻧﺴﻞ ﺗﻠﻚ ﺍﻟﺸﺠﺮﺓ ﻭﺫﻟﻚ ﺍﳊﻴـﻮﺍﻥ‪.‬‬
‫ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﺗﺘﺮﻙ ﺍﻷﺷﺠﺎﺭ ﺃﻭ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺩﻭﻥ ﺭﻋﺎﻳﺔ ﻭﺍﻫﺘﻤﺎﻡ ﻻ ﻧـﺴﺘﻄﻴﻊ‬

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‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﺍﻻﺳﺘﻔﺎﺩﺓ ﺍﳌﻄﻠﻮﺑﺔ‪ .‬ﺇﺫﻥ ﺃﻻ ﻳﺴﺘﺤﻖ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺮﺳﻞ ﺇﱃ ﺍﻟﺪﻧﻴﺎ‬
‫ﺑﺄﻟﻒ ﻗﺎﺑﻠﻴﺔ ﺑﺬﻝ ﺍﻻﻫﺘﻤﺎﻡ ﻭﺍﻟﺮﻋﺎﻳﺔ ﺍﻟﱵ ﻧﺒﺬﳍﺎ ﻟﺸﺠﺮﺓ؟‬
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‫ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ! ﺃﻧﺖ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﲜﻠﺐ ﺍﻷﻃﻔﺎﻝ ﺇﱃ ﺍﻟـﺪﻧﻴﺎ‪ ،‬ﻟـﺬﺍ ﻓﻮﻇﻴﻔـﺔ‬
‫ﺍﻻﺭﺗﻔﺎﻉ ﺑﺎﻟﻄﻔﻞ ﺇﱃ ﻣﺎﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺗﻘﻊ ﻋﻠﻴﻚ ﻭﺣﺪﻙ‪ .‬ﻓﻜﻤﺎ ‪‬ـﺘﻢ‬
‫ﺑﺼﺤﺔ ﺟﺴﻤﻪ ﻭﺗﺸﻔﻖ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﺮﺽ‪ ،‬ﺍﻫﺘﻢ ﲝﻴﺎﺓ ﻗﻠﺒﻪ ﻭﺑﺮﻭﺣﻪ ﻭﺍﺷﻔﻖ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﺍﳌﺴﻜﲔ ﻭﺃﻧﻘﺬﻩ ﲝﻖ ﺍﷲ‪ ،‬ﻭﻻ ﺗﺪﻋﻪ ﳜﺴﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ‪.‬‬

‫ﻳ‪‬ﻠﺪﻍ‪‬ﺍﳌﺆﻣﻦ ﻣﺮﺓ‪‬ﻭﺍﺣﺪﺓ‪‬ﻓﻘﻂ‬

‫ﻻ ﻳﺮﺗﻔﻊ ﺃﻱ ﻓﻜﺮ ﺃﻭ ﻣﺒﺪﺃ ﻋﻈﻴﻢ ﺇﻻ ﺑﻨﻈﺎﻡ ﻓﻜﺮﻱ ﻣﻮﺯﻭﻥ‪ ،‬ﻭﻻ ﳚﺪ ﺍﳊﻴﺎﺓ‬

‫ﻭﺍﻷﻧﺼﺎﺭ ﺇ ﹼﻻ ﺿﻤﻦ ﲣﻄﻴﻂ ﺻﺤﻴﺢ‪ .‬ﻭﻋﻨﺪ ﺫﻟﻚ ﻳﺘﺤﻮﻝ ﺇﱃ ﳏﺮﺍﺏ ﺗﺘﻮﺟﻪ ﺇﻟﻴﻪ‬
‫ﺃﻧﻈﺎﺭ ﻣﺆﻳﺪﻳﻪ ﻭﺃﻧﺼﺎﺭﻩ‪ .‬ﻭﺍﳌﺒﺪﺃ ﺍﻟﺬﻱ ﻻ ﳚﺪ ﻫﺬﺍ ﺍﻟﻌﻮﻥ ﻭﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻣـﻦ‬
‫ﺍﻷﻧﺼﺎﺭ ﻭﺍﳌﺆﻳﺪﻳﻦ ﳝﻮﺕ ﻭﻳﺰﻭﻝ ﻗﺒﻞ ﻭﻻﺩﺗﻪ‪.‬‬
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‫ﺍﻟﻘﻮﻯ ﺍﻟﱵ ﻻ ﺗﻌﺘﻤﺪ ﰲ ﻭﺟﻮﺩﻫﺎ ﻭﻋﺪﻣﻬﺎ‪ ،‬ﺃﻭ ﲡﻤﻌﻬﺎ ﺃﻭ ﺗﻔﺘﺘﻬﺎ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﻻ‬
‫ﻧﺆﺛﺮ ﳓﻦ ﻓﻴﻬﺎ ﻓﻤﻦ ﺍﻟﻌﺒﺚ ﻗﻴﺎﻣﻨﺎ ﺑﻌﻘﺪ ﺃﻱ ﺃﻣﻞ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻋﻘﺪﻭﺍ ﲢﻘﻴـﻖ‬
‫ﺁﻣﺎﳍﻢ ﻋﻠﻴﻬﺎ ﻋﺮﻓﻮﺍ ﺃ‪‬ﻢ ﳐﺪﻭﻋﻮﻥ‪ .‬ﻭﺍﻟﺬﻳﻦ ﺃﺳﺴﻮﺍ ﻣﺴﺘﻘﺒﻠﻬﻢ ﻭﺑﻨﻮﻩ ﻋﻠﻴﻬـﺎ‬
‫ﺍﻧﺴﺤﻘﻮﺍ ﲢﺖ ﺃﻧﻘﺎﺽ ﻣﺎ ﺑﻨﻮﻩ‪.‬‬
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‫ﺇﻥ ﲰﻮ ﺍﻟﻔﻜﺮﺓ ﻭﻣﺘﺎﻧﺔ ﺍﻟﺘﺨﻄﻴﻂ ﻭﺇﺧﻼﺹ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﳝﺜﻠـﻮﻥ ﺗﻠـﻚ‬
‫ﺍﻟﻔﻜﺮﺓ ﺇﺧﻼﺻﹰﺎ ﻗﻠﺒﻴﹰﺎ ﻋﻤﻴﻘﹰﺎ ﻋﻨﺎﺻﺮ ﻣﻬﻤﺔ ﰲ ﳒﺎﺡ ﺃﻱ ﺩﻋﻮﺓ‪ .‬ﻭﻟﻜﻦ ﳚـﺐ‬
‫ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﻋﻤﻞ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﻳﺘﻢ ﺍﺧﺘﻴﺎﺭﻫﺎ ﻋﻨﺪ ﺍﻟﺘﺨﻄﻴﻂ ﻷﻱ ﺑﻨﺎﺀ‬
‫ﲝﻴﺚ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺮﺗﻘﺒﺔ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻌﻘﺪﻭﻥ ﺁﻣﺎﳍﻢ ﻋﻠﻰ ﺃﺳـﺒﺎﺏ ﻏـﲑ‬

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‫ﳎﺮﺑﺔ‪ ،‬ﻭﱂ ﻳﺘﻢ ﺗﺄﻳﻴﺪﻫﺎ ﻣﻦ ﻗﺒﻞ ﺩﻳﻮﺍﻥ ﺃﻭ ﳎﻠﺲ ﻋﺎﻝ‪ ،‬ﻳﺼﺎﺑﻮﻥ ﻫﻢ ﻭﻛـﺬﻟﻚ‬
‫ﺍﻟﺬﻳﻦ ﻋﻘﺪﻭﺍ ﺁﻣﺎﳍﻢ ﻋﻠﻴﻬﻢ ﲞﻴﺒﺔ ﺃﻣﻞ ﺷﺪﻳﺪﺓ‪.‬‬
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‫ﳚﺐ ﺃﻥ ﻳﺴﺘﻨﺪ ﺍﳊﻖ ﺇﱃ ﺍﳊﻖ ﺃﻳﻀﺎﹰ‪ ،‬ﺃﻱ ﳚﺐ ﺃﻥ ﻳﺘﻢ ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﻗـﻮﻡ‬
‫ﺍﻟﺴﺒﻞ‪ .‬ﻓﻤﻦ ﺍﻟﻐﻔﻠﺔ ﺃﻥ ﺗﺒﺤﺚ ﻋﻦ ﺍﳊﻖ ﰲ ﺃﻭﺳﺎﻁ ﱂ ﺗﻌﺮﻑ ﺍﳊﻖ ﻭﱂ ﳜﻄـﺮ‬
‫ﺍﳊﻖ ﻋﻠﻰ ﺑﺎﳍﺎ‪ .‬ﻭﳐﺪﻭﻉ ﻣﻦ ﲝﺚ ﻋﻦ ﺍﳊﻖ ﰲ ﻇﻼﻡ ﺍﻷﺳـﺒﺎﺏ ﻭﺃﺟﻮﺍﺋﻬـﺎ‬
‫ﺍﻟﺒﺎﻃﻠﺔ‪.‬‬
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‫ﻻ ﳝﻜﻦ ﺑﻨﺎﺀ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻹﳚﺎﺑﻴﺔ ﺑﺄﻓﻜﺎﺭ ﺳﻠﺒﻴﺔ ﺃﻭ ﺑﻮﺍﺳﻄﺔ ﺁﻟﻴـﺔ‬
‫ﺳﻠﺒﻴﺔ‪ .‬ﻭﻭﺿﻊ ﺍﻷﻣﻮﺭ ﺍﻹﳚﺎﺑﻴﺔ ﰲ ﻭﺳﻂ ﺍﻷﻣﻮﺭ ﺍﻟﺴﻠﺒﻴﺔ ﻳﺸﺒﻪ ﺍﳌﺸﻲ ﰲ ﻓﺮﺍﻍ‬
‫ﺍﻷﺑﻮﺍﺏ ﺍﻟﺪﻭﺍﺭﺓ‪ .‬ﳚﺐ ﺃ ﹼﻻ ﻳﻘﻒ ﺍﳌﺸﻲ ﻭﺍﳊﺮﻛﺔ‪ ،‬ﻭﻟﻜﻦ ﳚﺐ ﺃﻻ ﻳﺘﻢ ﺍﻟﺘﺼﺎﺩﻡ‬
‫ﻣﻌﻬﺎ ﺃﻳﻀﹰﺎ‪.‬‬
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‫ﳚﺐ ﺃ ﹼﻻ ﺗﺮﺑﻂ ﺍﳊﻘﺎﺋﻖ ﺍﳋﺎﻟﺪﺓ ﺍﻟﺒﺎﻗﻴﺔ ﺑﺎﻷﺷﻴﺎﺀ ﺍﳌﺘﻐﲑﺓ‪ .‬ﻓﻜﻤﺎ ﻻ ﻳﺼﺢ ﻟﻚ‬
‫ﺃﻥ ﺗﺆﺳﺲ ﺃﻫﻢ ﻣﺆﺳﺴﺎﺗﻚ ﻭﺃﻛﺜﺮﻫﺎ ﺣﻴﻮﻳﺔ ﻭﺃﳘﻴﺔ ﻓﻮﻕ ﺟﺰﻳﺮﺓ ﻋﺎﺋﻤﺔ ﻭﺳﺎﲝﺔ‬
‫ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻛﺬﻟﻚ ﻻ ﻳﺼﺢ ﻟﻚ ﺗﺴﻠﻴﻢ ﺇﺩﺍﺭﺓ ﻭﺩﻓﺔ ﺃﻣﻮﺭﻙ ﺇﱃ ﻧﻈﻢ ﻫﻲ ﰲ ﻳﺪ‬
‫ﺍﻵﺧﺮﻳﻦ‪.‬‬

‫ﺍﻟﺘﻨﺎﻗﻀﺎﺕ ‪‬‬

‫ﻛﻴﻒ ﳝﻜﻨﻚ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﻘﺎﺀ ﰲ ﺍﻟﻔﻜﺮ ﻭﰲ ﺍﻷﺣﺎﺳﻴﺲ‪ ،‬ﻭﻛﻴﻒ ﳝﻜﻨﻚ‬

‫ﺗﻨﻤﻴﺔ ﻣﻠﻜﺎﺗﻚ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻗﺎﺑﻠﻴﺎﺗﻚ ﻟﻜﻲ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﺮﺑﺎﻧﻴﲔ ﺩﻭﻥ ﺃﻥ ﺗﺘﻤﻠﺺ‬
‫ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳉﺴﻤﺎﻧﻴﺔ ﻭﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺒﻬﻴﻤﻴﺔ ﻭﺗﻌﻠﻦ ﻋﺼﻴﺎﻧﻚ ﻋﻠﻴﻬﺎ؟‬
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‫ﺇﻥ ﻛﻨﺖ ﺗﺮﻏﺐ ﺍﻟﻮﺻﻮﻝ ﰲ ﺣﻴﺎﺗﻚ ﺍﻟﻘﻠﺒﻴﺔ ﺇﱃ "ﺍﻟﺘﻮﺣﻴﺪ" ﻭﺗﺬﻭﻕ ﺍﻟﻠﺬﺍﺋﺬ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﻭﺗﻐﺮﻕ ﻓﻴﻬﺎ‪ ...‬ﻛﻴﻒ ﻳﺘﺴﲎ ﻟﻚ ﻫﺬﺍ ﻭﰲ ﺟﻮﺍﳓﻚ ﺗﺘﺮﺍﻗﺺ ﺃﻟـﻒ‬
‫ﺭﻏﺒﺔ ﻭﻫﻮﻯ؟ ﻭﻛﻴﻒ ﻳﺘﺴﲎ ﻟﻚ ﻫﺬﺍ ﻭﺃﻧﺖ ﺗﺴﺘﺠﻴﺐ ﰲ ﻛﻞ ﻣﻨﻌﻄـﻒ ﺇﱃ‬
‫ﺭﻏﺒﺎﺗﻚ ﺍﳉﺴﺪﻳﺔ؟‬
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‫ﺇﻥ ﻛﻨﺖ ﺗﺘﻤﲎ ﺍﻻﻧﻄﻼﻕ ﺇﱃ ﺍﻷﻋﺎﱄ‪ ،‬ﻭﺗـﺴﻤﻮ ﺇﱃ ﻋـﻮﺍﱂ ﻭﺭﺍﺀ ﻫـﺬﻩ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ...‬ﺇﻥ ﻛﻨﺖ ﺗﺘﻤﲎ ﻫﺬﺍ ﻓﻜﻴﻒ ﻳﻠﻴﻖ ﺑﻚ ﺍﻟﺘﻌﻠﻖ ﺑﺄﻭﺣﺎﻝ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‬
‫ﻛﻄﻔﻞ ﺳﺎﺫﺝ؟‬
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‫ﺃﻧﺖ ﺗﻨﺘﻈﺮ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻓﺠﺮﹰﺍ ﺟﺪﻳﺪﹰﺍ ﻳﻄﻞ ﻋﻠﻰ ﺃﻓﻘﻚ‪ ،‬ﻭﻟﻜﻦ ﻛﻴﻒ ﳝﻜﻦ‬
‫ﺫﻟﻚ ﺩﻭﻥ ﺃﻥ ﺗﺰﻳﻦ ﻗﻠﺒﻚ ﺑﺎﳌﺜﻞ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻭﺩﻭﻥ ﺃﻥ ﺗﺄﺧﺬ ﻣﻜﺎﻧﻚ ﻭﻣﻮﺿﻌﻚ‬
‫ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺩﻭﻥ ﺃﻥ ﺗﻜﻮﻥ ﺻﺮﺧﺔ ﺗﺪﻭﻱ ﰲ ﲰﻊ ﺍﻟﺪﻧﻴﺎ؟‬
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‫ﺃﻧﺖ ﺗﺮﻳﺪ ﺟﻠﺐ ﺣﻠﻮﻝ ﻟﻠﻤﺸﺎﻛﻞ ﺍﳌﺰﻣﻨـﺔ ﺍﳌﺘﺮﺍﻛﻤـﺔ ﻣﻨـﺬ ﻋـﺼﻮﺭ‬
‫ﻭﻋﺼﻮﺭ‪ ...‬ﻛﻴﻒ ﳝﻜﻨﻚ ﺫﻟﻚ ﺇﻥ ﱂ ﲤﻠﻚ ﺃﻣﻼﹰ‪ ،‬ﻭﺇﻥ ﱂ ﲤﻠﻚ ﻋﺰﻡ ﻭﺻـﱪ‬
‫ﺍﻻﻧﺘﻈﺎﺭ ﺳﻨﻮﺍﺕ ﻭﻋﺼﻮﺭﺍﹰ؟‬
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‫ﺃﻧﺖ ﺗﺘﺤﺪﺙ ﻋﻦ ﺗﻘﺪﻡ ﺍﻟﻮﻃﻦ ﻭﻋﻦ ﺳﻌﺎﺩﺓ ﺍﳌﻮﺍﻃﻨﲔ‪ ...‬ﺃﱂ ﺗﻔﻜﺮ ﻛﻴـﻒ‬
‫ﻳﺘﺴﲎ ﻫﺬﺍ ﺇﻥ ﱂ ﺗﺆﻟﻒ ﺑﲔ ﺍﳌﺪﺭﺳﺔ ﻭﺍﳌﻌﺴﻜﺮ ﻭﺍﻟﺘﻜﻴﺔ ﻭﱂ ﺗﺮﺗﻔﻊ ﺑﺄﺟﻴﺎﻝ ﻫﺬﺍ‬
‫ﺍﳌﺜﻠﺚ ﻓﻮﻕ ﲨﻴﻊ ﻣﺜﻠﺜﺎﺕ ﺍﻟﺸﻴﻄﺎﻥ؟‬
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‫ﺇﻥ ﻛﻨﺖ ﺗﺮﻭﻡ ﻋﻴﺶ ﺣﻴﺎﺓ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻘﻠﺐ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﺗﺼﺒﻮ ﺇﱃ ﺍﻟﺘﺴﺎﻣﻲ‬
‫ﰲ ﻣﺸﺎﻋﺮﻙ ﻭﻋﻮﺍﻃﻔﻚ‪ ...‬ﺇﻥ ﻛﻨﺖ ﺗﺮﻭﻡ ﻫﺬﺍ ﻓﻜﻴﻒ ﲢـﺼﻞ ﻋﻠﻴـﻪ ﺩﻭﻥ‬
‫ﺍﻟﺼﻮﻡ ﺣﱴ ﺍﻟﻐﺮﻭﺏ؟‬
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‫ﺃﻧﺖ ﺗﺮﻭﻡ ﺟﻌﻞ ﺩﻭﻝ ﺍﻟﺪﻧﻴﺎ ﲢﺘﺮﻣﻚ ﻭﲢﺴﺐ ﻟﻚ ﺍﻟﻒ ﺣﺴﺎﺏ‪ ...‬ﻭﻟﻜﻦ‬
‫ﻗﻞ ﱄ ﻛﻴﻒ ﺗﺴﺘﻄﻴﻊ ﺫﻟﻚ ﺇﻥ ﱂ ﺗﺮﺟﻊ ﺇﱃ ﻧﻔﺴﻚ ﻭﺗﺮﻣـﻲ ﻋﻨـﻚ ﻟﺒـﺎﺱ‬
‫ﺍﳌﺴﻜﻨﺔ ﻭﺗﻜﻮﻥ ﻣﺜﻞ ﳏﻤﺪ ﺍﻟﻔﺎﺗﺢ ﺃﻭ ﺍﻟﺴﻠﻄﺎﻥ ﻳﺎﻭﺯ؟‬
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‫ﺃﻧﺖ ﺗﺘﻮﻗﻊ ﺃﻥ ﺗﻜﻮﻥ ﺃﻣﺎﻡ ﲨﻴﻊ ﺍﻷﻧﻈﺎﺭ ﺩﻭﻣﺎﹰ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺼﻔﻖ ﻟﻚ ﻭﻳ‪‬ﻬﺘـﻒ‬
‫ﺑﺈﲰﻚ‪ ،‬ﻭﻟﻜﻦ ﺃﻧ‪‬ﻰ ﻳﻜﻮﻥ ﻫﺬﺍ ﻭﺃﻧﺖ ﺗﻨﻜﺚ ﻋﻬﺪﻙ ﻛﻞ ﻳﻮﻡ ﲬﺴﲔ ﻣﺮﺓ؟‬
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‫ﺃﻧﺖ ﺗﺮﻯ ﻧﻔﺴﻚ ﺩﻭﻥ ﺃﻱ ﻧﻘﺺ ﺃﻭ ﻗﺼﻮﺭ‪ ،‬ﻭﺗﺮﻳﺪ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ﺃﻥ ﻳﺮﻭﺍ‬
‫ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻳﻀﺎ‪ ...‬ﻭﻟﻜﻦ ﺃﻧ‪‬ﻰ ﻳﻜﻮﻥ ﻫﺬﺍ ﻭﺃﻧﺖ ﲢﻤﻞ ﻋﻠﻰ ﻇﻬﺮﻙ ﺃﻟـﻒ ﺇﰒ‬
‫ﻛﻞ ﻳﻮﻡ؟ ﻭﻛﻴﻒ ﳝﻜﻦ ﻫﺬﺍ ﻭﺗﺼﺮﻓﺎﺗﻚ ﰲ ﺍ‪‬ﺘﻤﻊ ﺗﻨﻢ ﻋﻦ ﺗﻨﺎﻗﻀﺎﺕ ﻋﺪﻳﺪﺓ؟‬

‫ﺑﻠﻴﺔ ﺍﻟﻠﺴﺎﻥ‬

‫ﺍﻟﺜﺮﺛﺮﺓ ﻣﺮﺽ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺗﻮﺍﺯﻥ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﻭﺡ‪ .‬ﻭﺍﻟﻜـﻼﻡ ﺍﳌﻌﻘـﻮﻝ‬
‫ﻭﺍﳌﻘﺒﻮﻝ ﻫﻮ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﺼﻞ ﺇﱃ ﻋﻘﻞ ﺍﳌﺨﺎﻃﺐ ﻋﻦ ﺃﻗﺼﺮ ﻃﺮﻳـﻖ ﻭﺩﻭﻥ‬
‫ﺗﺸﻮﻳﺸﻪ‪ .‬ﻭﻟﻜﻲ ﺗﻔﻬﻢ ﳐﺎﻃﺒﻚ ﺷﻴﺌﹰﺎ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺛﺮﺛﺮﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﺜﺮﺛﺮﺓ‬
‫ﲡﻠﺐ ﺃﺿﺮﺍﺭﹰﺍ ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ‪ .‬ﻷﻥ ﺍﻟﻜﻼﻡ ﺍﻟﻜﺜﲑ ﻗﺪ ﳛﺘﻮﻱ ﻋﻠﻰ ﺗﻨﺎﻗـﻀﺎﺕ‬
‫ﻋﺪﻳﺪﺓ ﻭﳚﻠﺐ ﺃﺳﺌﻠﺔ ﺟﺪﻳﺪﺓ ﻟﻔﻜﺮ ﺍﳌﺨﺎﻃﺐ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟـﻀﺮﺭ‬
‫ﻣﻨﻪ ﺇﱃ ﺍﻟﻨﻔﻊ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ‪.‬‬
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‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻗﻞ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺪﻉ ﻓﺮﺻﺔ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻜﻼﻡ ﻟﻶﺧﺮﻳﻦ‬
‫ﻭ‪‬ﻳ ‪‬ﺆ ِّﻣ ‪‬ﻦ ﻓﺮﺻﺔ ﻟﺘﺤﺪﺙ ﺍﻵﺧﺮﻳﻦ ‪-‬ﳑﻦ ﻳﺮﺟﻮ ﻣﻨﻬﻢ ﺍﻟﻔﺎﺋﺪﺓ ﻟﻪ ﻭﻟﻠﻐﲑ‪ -‬ﺃﻛﺜﺮ ﻣﻦ‬
‫ﲢﺪﺛﻪ ﻫﻮ‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﲢﺪﺙ ﺍﻵﺧﺮﻳﻦ ﺃﻣﺎﻡ ﻣﻦ ﺗﻨﻮﺭ ﻋﻘﻠﻪ ﺑﻨـﻮﺭ ﺍﻟﻜـﻮﻥ ﻭﻗﻠﺒـﻪ‬

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‫ﺑﺎﳌﻮﺍﻫﺐ ﺍﻹﳍﻴﺔ ﻳﻌﺪ ﻋﺪﻡ ﺍﺣﺘﺮﺍﻡ ﻭﻋﺪﻡ ﺗﻮﻗﲑ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺻﻤﺖ ﺃﻣﺜﺎﻝ ﻫـﺆﻻﺀ‬
‫ﺍﻷﺷﺨﺎﺹ ﺍﻟﻜﺎﻣﻠﲔ ﻳﻌﺪ ﺧﺴﺎﺭﺓ ﻟﻠﻤﺠﺘﻤﻊ‪.‬‬
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‫ﻼ ﻭﺍﻻﺳﺘﻤﺎﻉ ﻛﺜﲑﹰﺍ ﺃﻣﺎﺭﺓ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﻨـﻀﺞ ﰲ‬ ‫ﺍﻟﺘﺤﺪﺙ ﻗﻠﻴ ﹰ‬
‫ﺍﻹﻧﺴﺎﻥ‪ .‬ﺃﻣﺎ ﺷﻬﻮﺓ ﺇﺟﺒﺎﺭ ﺍﻵﺧﺮﻳﻦ ﻟﻺﻧﺼﺎﺕ ﻭﺍﻻﺳﺘﻤﺎﻉ ﻟﻪ ﻭﺇﻥ ﱂ ﺗـﺪﻝ ﰲ‬
‫ﻛﻞ ﺣﲔ ﻋﻠﻰ ﻣﺮﺽ ﻧﻔﺴﻲ‪ ،‬ﺇ ﹼﻻ ﺃ‪‬ﺎ ﺑﻼ ﺷﻚ ﻋﻼﻣﺔ ﻣﻦ ﻋﻼﻣـﺎﺕ ﻋـﺪﻡ‬
‫ﺍﻟﺘﻮﺍﺯﻥ ﻭﻋﺪﻡ ﺍﳊﻴﺎﺀ ﰲ ﺍﻹﻧﺴﺎﻥ‪.‬‬
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‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻛﻼﻡ ﺇﻣﺎ ﳊﻞ ﻣﺴﺄﻟﺔ ﺃﻭ ﺇﺟﺎﺑﺔ ﻋﻠﻰ ﺳﺆﺍﻝ‪ .‬ﻭﳚـﺐ‬
‫ﺍﻻﻧﺘﺒﺎﻩ ﻋﻨﺪ ﺍﻟﺘﺤﺪﺙ ﺃﻻ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﻭﺟﺎﻟﺒﹰﺎ ﳌﻠﻞ ﻭﺳﺄﻡ ﺍﻟﺴﺎﺋﻞ ﺍﻭ ﺍﳌﺴﺘﻤﻌﲔ‪.‬‬
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‫ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﺼﻤﺖ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﻭﺟﻮﺏ ﺍﻟﺼﻤﺖ‪ ،‬ﻭﻳﺘﺤﺪﺙ ﻋﻨـﺪ‬
‫ﻭﺟﻮﺏ ﺍﳊﺪﻳﺚ‪ .‬ﻏﲑ ﺃﻧﻪ ﻣﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﺘﻜﻠﻢ ﺃﻛﺜﺮ ﺍﻷﺷﺨﺎﺹ ﺇﻓﺎﺩﺓ‪ .‬ﻭﻫﺬﺍ‬
‫ﻣﺮﺗﺒﻂ ﺑﺎﻷﺩﺏ ﻭﺑﻔﻬﻢ ﻓﻀﻴﻠﺔ ﺍﻟﺴﻜﻮﺕ‪ .‬ﻭﻣﺎ ﺃﺣﺴﻦ ﻣﺎ ﻗﺎﻟﻪ ﺃﺟـﺪﺍﺩﻧﺎ‪" :‬ﺍﻥ‬
‫ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻣﻦ ﻓﻀﺔ‪ ،‬ﻓﺎﻟﺴﻜﻮﺕ ﻣﻦ ﺫﻫﺐ"‪.‬‬
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‫ﻻ ﺗﺮﺗﻔﻊ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻗﺪﺭﻩ ﺑﻄﻮﻝ ﻛﻼﻣﻪ‪ ،‬ﺑﻞ ﲟﺪﻯ ﻓﺎﺋﺪﺓ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪،‬‬
‫ﺑﻞ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻓﺎﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺘﺤﺪﺙ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺳﻴﻘﻊ ﰲ ﺃﺧﻄﺎﺀ ﻛﺜﲑﺓ‬
‫ﻻ ﺳﻴﻤﺎ ﺇﻥ ﻛﺎﻥ ﺣﺪﻳﺜﻪ ﻳﺘﻨﺎﻭﻝ ﻣﻮﺍﺿﻴﻊ ﻓﻜﺮﻳﺔ ﺩﻗﻴﻘﺔ ﺃﻭ ﻣﻮﺍﺿـﻴﻊ ﺗﺘﻄﻠـﺐ‬
‫ﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﻓﻴﺨﻞ ﺑﺬﻟﻚ ﺑﻘﻴﻤﺘﻪ ﻭﻳﻬﺒﻂ ﲟﻨـﺰﻟﺘﻪ‪ ،‬ﻭﻣﺎ ﺃﺻﺪﻕ ﻣﻦ ﻗﺎﻝ‪" :‬ﻣﻦ‬
‫ﻛﺜﺮ ﻛﻼﻣﻪ ﻛﺜﺮ ﺧﻄﺆﻩ"‪.‬‬
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‫ﻳ‪‬ﻈﻬﺮ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﺑﻜﻼﻣﻪ‪ ،‬ﻭﺗﻌﻜﺲ ﺗﺼﺮﻓﺎﺗﻪ ﻭﺳـﻠﻮﻛﻪ ﲰـﻮ ﺭﻭﺣـﻪ‪.‬‬
‫ﻭﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺘﺼﻮﺭ ﺃﻥ ﻣﻦ ﻭﺍﺟﺒﻪ ﺃﻥ ﻳﺪﱄ ﰲ ﻛﻞ ﻣﻮﺿﻮﻉ ﺑﺪﻟﻮﻩ ﻭﻻ ﻳﺪﻉ‬
‫ﻓﺮﺻﺔ ﺍﳊﺪﻳﺚ ﻟﻶﺧﺮﻳﻦ‪ ...‬ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺍﻟﺜﺮﺛﺎﺭ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﻘﺎﺑﻞ ﺑـﺎﻟﻨﻔﻮﺭ‬

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‫ﻭﺍﻟﻀﻴﻖ ﻣﻦ ﻗﺒﻞ ﺃﺻﺪﻗﺎﺋﻪ ﻭﻳﺘﻌﺮﺽ ﻹﻫﺎﻧﺎ‪‬ﻢ‪ .‬ﻭﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻗـﺪ ﻧﻔﻘـﺪ‬
‫ﻓﺮﺻﺔ ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺁﺭﺍﺀ ﺟﻴﺪﺓ ﻣﻦ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺣﻘﺎﺋﻖ ﺳﺎﻣﻴﺔ ﺳـﺘﺘﻌﺮﺽ‬
‫ﻟﻼﺳﺘﻬﺎﻧﺔ ﻭﻟﻠﻬﺰﺀ ﻟﻜﻮ‪‬ﺎ ﺻﺪﺭﺕ ﻣﻦ ﻓﻢ ﺛﺮﺛﺎﺭ‪ ،‬ﻭﻫﺬﺍ ﻋﺪﻡ ﺗﻮﻗﲑ ﳍﺎ‪.‬‬
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‫ﻟﻘﺪ ﻛﺎﻥ ﺷﻌﺎﺭ ﻗﻠﺔ ﺍﻟﻜﻼﻡ ﺷﻌﺎﺭﹰﺍ ﻣﻦ ﺷﻌﺎﺭﺍﺕ ﺍﻟﻨﺎﺿـﺠﲔ ﺇﱃ ﺟﺎﻧـﺐ‬
‫ﺷﻌﺎﺭ ﻗﻠﺔ ﺍﻷﻛﻞ ﻭﻗﻠﺔ ﺍﻟﻨﻮﻡ‪ .‬ﻭﺃﻭﻝ ﻭﺻﻴﺔ ﳌﻦ ﻳﺮﻳﺪ ﺗﺮﺑﻴﺔ ﻣﻠﻜﺎﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ ﻫـﻮ‬
‫ﻭﺟﻮﺏ ﺳﻴﻄﺮﺗﻪ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻜﻼﻡ ﻋﺸﻮﺍﺋﻴﹰﺎ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻔﺘﺢ ﻓـﺎﻩ‬
‫ﻭﻳﻜﺜﺮ ﻣﻦ ﺍﳍﺬﺭ‪ ...‬ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻗﺪ ﻳﺴﻮﻗﻪ ﻟﺴﺎﻧﻪ ﻫﺬﺍ ‪ -‬ﺍﻟﺬﻱ ﻳﻜـﻮﻥ‬
‫ﻋﺎﺩﺓ ﺃﻛﱪ ﻣﻦ ﻋﻘﻠﻪ ﻭﺃﻃﻮﻝ ‪ -‬ﺇﱃ ﺍﳋﺴﺮﺍﻥ ﻫﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧﺮﺓ ﺍﻳﻀﹰﺎ‪.‬‬
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‫ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻓﻌﻞ ﻣﺎ ﱂ ﻳﻔﻌﻠﻮﺍ ﻓﺄﻣﺮﻫﻢ ﺃﻣ ‪‬ﺮ‪ ،‬ﻭﺣﺎﳍﻢ ﺃﺳﻮﺃ‪ .‬ﻟﺬﺍ ﻓﻘـﺪ‬
‫ﺑﲔ ﺍﻟﺼﺎﺩﻕ ﺍﻟﻮﻋﺪ ﺍﻷﻣﲔ ﺃﻥ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﻭﻋﻠﻰ ﻣﺎ ﺑـﲔ ﺍﻟﻔﺨـﺬﻳﻦ‬
‫ﻭﺳﻴﻠﺔ ﻭﻃﺮﻳﻖ ﻣﻦ ﻃﺮﻕ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳉﻨﺔ‪.‬‬
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‫ﻋﻠﻰ ﻗﺪﺭ ﺍﺑﺘﻌﺎﺩ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻣﺮﺽ ﺍﻟﻌﺠﺐ ﺑﻨﻔﺴﻪ ﻭﺑﻜﻼﻣﻪ ﻭﻋﻦ ﻋـﺪﻡ‬
‫ﺇﻋﻄﺎﺀ ﻓﺮﺻﺔ ﺍﳊﺪﻳﺚ ﻟﻶﺧﺮﻳﻦ ﻳﻜﻮﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﳋﺎﻟﻖ ﻭﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ ﻭﳏﺒﻮﺑﹰﺎ‬
‫ﻟﺪﻳﻬﻢ‪ ،‬ﻭﺑﻌﻜﺴﻪ ﻟﻦ ﳚﺪ ﺍﳌﻜﺎﻧﺔ ﺍﻟﱵ ﺗﺄﻣﻠﻬﺎ ﻻ ﻋﻨﺪ ﺍﳋﺎﻟﻖ ﻭﻻ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪.‬‬

‫ﰲ ﻃﺮﻳﻖ ﺍﻷﺑﺪﻳﺔ‬

‫ﻭﺟﻮﺩﻧﺎ ﻣﺴﺘﻤﺪ ﻣﻦ ﻭﺟﻮﺩ ﺍﳋﺎﻟﻖ ﺗﻌـﺎﱃ‪ ،‬ﻭﻋﻈﻤﺘـﻪ ﲢـﻴﻂ ﺑـﺎﻟﻜﻮﻥ‬

‫ﻭﺑﺎﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﻧﻮﺭﻩ ﻳﺘﺄﻟﻖ ﰲ ﻛﻞ ﺷﻲﺀ‪ .‬ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﳌﻌﺔ ﻣﻦ ﺑﺮﻳـﻖ‬
‫ﻧﻮﺭﻩ‪ ،‬ﻭﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﻋﺒﺪ ﺧﺎﺿﻊ ﻟﺪﻳﻪ‪ .‬ﻫﻮ ﺍﶈﺮﺍﺏ ﺍﻷﺑﺪﻱ ﻟﻜﻞ ﻗﻠﺐ ﻭﺍﺻﻞ‬
‫ﺇﱃ ﺍﳊﻘﻴﻘﺔ‪ ...‬ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻮﺣﻴﺪ ﻟﻸﻭﻟﻴﺎﺀ ﺍﻟﻌﺎﺭﻓﲔ ﺍﻟﺬﻳﻦ ﲰﻮﺍ ﺑﺄﺣﺎﺳﻴﺴﻬﻢ‬

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‫ﺇﱃ ﺍﻷﻋﺎﱄ‪ ...‬ﻫﻮ ﺍﻟﻘﺒﻠﺔ ﺍﻟﻮﺣﻴﺪﺓ‪ ...‬ﳎﻨﻮﻥ ﻣﻦ ﺗﺮﻛﻪ ﻭﺗﻮﺟـﻪ ﺇﱃ ﻏـﲑﻩ‪...‬‬
‫ﻭﳐﺪﻭﻉ ﻣﻦ ﺷﻜﻰ ﺣﺎﻟﻪ ﻟﺴﻮﺍﻩ‪ ...‬ﻣﻦ ﺗﺮﻙ ﺑﺎﺑﻪ ﺧﺴﺮ ﺧﺴﺮﺍﻧﹰﺎ ﺃﺑﺪﻳﹰﺎ ﻭﺿـﻞ‬
‫ﻃﺮﻳﻘﻪ‪ ...‬ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﱂ ﺗﺘﻨﻮﺭ ﺑﻨﻮﺭﻩ ﺗﺮﻛﺾ ﻭﺭﺍﺀ ﺍﻟﺴﺮﺍﺏ‪ ،‬ﻭﺗﺘﻌـﺐ ﺩﻭﻥ‬
‫ﺟﺪﻭﻯ‪ ...‬ﺍﻟﻜﻮﻥ ﻣﻀﺎﺀ ﺑﻨﻮﺭﻩ ﻭﻣﻨﻘﻠﺐ ﺇﱃ ﻛﺘﺎﺏ‪ ...‬ﻭﺍﻟﺰﻣﺎﻥ ﻳﻐﺪﻭ ﺑﺎﻷﻧﻔﺎﺱ‬
‫ﺍﻟﺴﺤﺮﻳﺔ ﺍﻟﻼﻫﺜﺔ ﰲ ﻃﺮﻳﻘﻪ ﻣﻦ ﻛﻮﻧﻪ ﺷﻴﺌﹰﺎ ﻧﺴﺒﻴﹰﺎ ﻭﻳﻜﺘﺴﺐ ﻣﻌﲎ ﻭﻗﻴﻤﺔ‪.‬‬
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‫ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺪ ﺍﻷﺷﻴﺎﺀ ﻭﻗﺪﺭﻫﺎ ﺗﻘﺪﻳﺮﹰﺍ ﻭﺟﻌﻠﻬﺎ ﺗـﺘﻜﻠﻢ ﺑـﺄﻟﻒ ﻟـﺴﺎﻥ‬
‫ﻭﻟﺴﺎﻥ‪ ..‬ﻟﻮﻻﻩ ﳌﺎ ﻭﺟﺪ ﺃﻱ ﺷﻲﺀ ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﻟﻮﻻﻩ ﳌﺎ ﺍﻧﺘﻈﻢ ﺃﻱ ﺷـﻲﺀ‪...‬‬
‫ﺑﻌﻨﺎﻳﺘﻪ ﲢﻮﻝ ﺍﻟﻜﻮﻥ ﺇﱃ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟﻨﻈﺎﻡ ﺇﱃ ﻟﺴﺎﻥ ﻭﻟﻐﺔ‪ .‬ﻛﻞ ﺷﻲﺀ ﻳﻬﻤﺲ ﺑﻪ‪،‬‬
‫ﻭﻛﻞ ﺷﻲﺀ ﲦﻞ ﲜﻤﺎﻟﻪ‪ .‬ﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﻮﺟﻮﺩ ﻣﺮﺁﺓ ﻟﻪ ﻓﻤﺎ ﻓﺮﻗﻪ ﺇﺫﻥ ﻋﻦ ﺣﺪﻳﺪ‬
‫ﺻﺪﻱﺀ؟ ﻭﻫﻞ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺇﻧﺴﺎﻧﹰﺎ ﺇﻥ ﱂ ﻳﺬﻛﺮﻩ ﻭﻳﻌﺮ‪‬ﻓﻪ؟ ﺁﻩ ﺃﻳﺘﻬﺎ ﺍﻷﺭﻭﺍﺡ‬
‫ﺼﻢ‪ ‬ﻋﻦ ﺻﺮﺍﺥ ﺍﻟﻘﻠﻮﺏ! ﻣﱴ ﺳﻴﻨﺘﻬﻲ ﳍﻮﻛﻢ ﺑﺎﻟﺪﻣﻰ‪ ،‬ﻭﺍﱃ‬ ‫ﺍﳌﻈﻠﻤﺔ! ﻭﺁﻩ ﺃﻳﻬﺎ ﺍﻟ ‪‬‬
‫ﻣﱴ ﺳﺘﻐﻤﻀﻮﻥ ﻋﻴﻮﻧﻜﻢ ﻋﻦ ﺍﳊﻖ؟‬
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‫ﻭﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺃﻟﻔﻰ ﻧﻔﺴﻪ ﻣﻮﺟﻮﺩﹰﺍ ﰲ ﻋﺎﱂ ﲢﻴﻂ ﺑﻪ ﺍﳌﺎﺩﺓ ﻣـﻦ ﺣﻮﺍﻟﻴـﻪ‪،‬‬
‫ﻭﺟﺪ ﻧﻔﺴﻪ ﻳﺆﻣﻦ ﺃﻭﻝ ﻣﺎ ﻳﺆﻣﻦ ﲟﺎ ﻳﺼﻞ ﺇﻟﻴﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺑﻮﺳﺎﻃﺔ ﺣﻮﺍﺳـﻪ‬
‫ﺍﳋﻤﺴﺔ‪ ،‬ﰒ ﻳﻘﻮﻡ ﺑﺘﻔﺴﲑ ﻣﻌﺎﱐ ﺍﻷﺷﻴﺎﺀ ﻭﻳﻜﺴﺮ ﺍﻟﻘﻴﺪ ﺍﳊﺪﻳﺪﻱ ﻋﻦ ﻋﻨﻘﻪ ﻟﲑﻯ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻗﻠﺒﻪ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻣﻦ ﻳﺒﻘﻰ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﺃﺳـﲑﹰﺍ ﳍـﺬﺍ‬
‫ﺍﻟﻄﻮﻕ ﺍﳊﺪﻳﺪﻱ ﺣﻮﻝ ﻋﻨﻘﻪ ﻓﻼ ﻳﻨﺠﺢ ﰲ ﺍﻟﺘﻘﺪﻡ ﺧﻄﻮﺓ ﻭﺍﺣﺪﺓ ﺇﱃ ﺍﻷﻣـﺎﻡ‪.‬‬
‫ﻟﺬﺍ ﻛﺎﻥ ﻋﻠﻴﻨﺎ ﻋﻨﺪﻣﺎ ﻧﺘﻨﺎﻭﻝ ﺍﻷﺷﻴﺎﺀ ﺍﶈﻴﻄﺔ ﺑﻨﺎ ﺃﻥ ﻧﻘﺮﺃﻫﺎ ﻛﻜﺘﺎﺏ ﻭﺃﻥ ﻧﺴﺘﻤﻊ‬
‫ﺇﻟﻴﻬﺎ ﻛﻨﻐﻤﺔ ﻭﻧﺸﻴﺪ‪ .‬ﰲ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻻﺳﺘﻤﺎﻉ ﻋﻠﻴﻨﺎ ﺃ ﹼﻻ ﻧﻐﻔﻞ ﻋﻦ ﻛﺎﺗـﺐ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻠﺤﻦ ﻭﻗﺎﺋﺪ ﺃﻭﺭﻛﺴﺘﺮﺍ ﻫﺬﺍ ﺍﻟﻨﺸﻴﺪ‪ ،‬ﻭﺇﻻ ﻓـﺈﻥ ﺍﻟﻐـﺎﻓﻠﲔ ﻻ‬
‫ﻳﺴﻤﻌﻮﻥ ﺃﻧﻔﺎﺱ ﺍﳊﻘﻴﻘﺔ ﻭﻧﺒﻀﻬﺎ ﰲ ﻗﻠﻮ‪‬ﻢ‪ .‬ﻭﻣﻬﻤﺎ ﻏﺮﻗﻮﺍ ﰲ ﺍﻷﺩﻟﺔ ﺍﳌـﺴﺘﻘﺎﺓ‬
‫ﻣﻦ ﺩﺭﺍﺳﺔ ﺍﻟﻜﻮﻥ ﻓﻠﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﻟﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﳌﺜﻮﻝ ﺑـﲔ ﻳﺪﻳـﻪ‪.‬‬

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‫ﻭﺍﻷﺭﻭﺍﺡ ﺍﻟﺒﺎﺋﺴﺔ ﺍﻟﱵ ﻻ ﺗﺴﺘﻄﻴﻊ ‪-‬ﺑﺒﻴﺎﻧﻪ ﻭﺑﻜﺘﺎﺑﻪ ﺗﻌﺎﱃ‪ -‬ﺭﻓﻊ ﺍﻷﺳﺘﺎﺭ ﻋـﻦ‬
‫ﻋﻴﻮ‪‬ﺎ ﻭﺁﺫﺍ‪‬ﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻻﺭﺗﻔﺎﻉ ﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﰲ ﻭﺟﺪﺍ‪‬ﺎ‪ ،‬ﺃﻱ ﻟﻦ ﺗﺴﺘﻄﻴﻊ‬
‫ﻣﻌﺮﻓﺘﻪ‪ ...‬ﻣﻌﺮﻓﺔ ﻛﺎﺗﺐ ﻛﺘﺎﺏ ﺍﻟﻜﻮﻥ‪.‬‬
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‫ﻳﺎ ﻣﻦ ﻭ‪‬ﺟﺪﻧﺎ ﺑﻮﺟﻮﺩﻩ ﻭﺗﻨﻮﺭﻧﺎ ﺑﻨﻮﺭﻩ! ﻳﺎ ﺻﺎﺣﺐ ﺍﻟﺮﲪﺔ ﺍﻟﻼ‪‬ﺎﺋﻴﺔ ﺍﻟـﺬﻱ‬
‫ﺃﻧﻘﺬﻧﺎ ﺑﺮﲪﺘﻪ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ! ﻟﻮ ﱂ ﻳﻜﻦ ﻧـﻮﺭﻙ ﺍﻷﺯﱄ ﺍﻟـﺬﻱ‬
‫ﺗﻨﻮﺭﺕ ﺑﻪ ﺍﻟﻜﺎﺋﻨﺎﺕ ﳌﺎ ﺍﺳﺘﻄﻌﻨﺎ ﺭﺅﻳﺔ ﺃﻱ ﺷﻲﺀ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ‪ ،‬ﻭﳌﺎ ﺍﺳـﺘﻄﻌﻨﺎ‬
‫ﺇﺻﺪﺍﺭ ﺃﻱ ﺣﻜﻢ ﺻﺎﺋﺐ‪ .‬ﻭ‪‬ﺟﺪﻧﺎ ﲨﻴﻌﹰﺎ ﺑﻌﻨﺎﻳﺘﻚ ﺃﻧﺖ‪ ،‬ﻓﻠﺘﻜﻦ ﻋﻨﺎﻳﺘﻚ ﻣﻌﻨﺎ‪...‬‬
‫ﺗﻌﻠﻤﻨﺎ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﻋﻠﻤﻚ‪ ،‬ﻭﻟﻮ ﱂ ﺗﺘﻠﻄﻒ ﺑﺈﳍﺎﻡ ﺃﺭﻭﺍﺣﻨﺎ ﻋﻦ ﻭﺟﻮﺩﻙ ﻛﻴـﻒ‬
‫ﻛﻨﺎ ﻧﻌﺮﻓﻚ؟ ﻭﻣﻦ ﺃﻳﻦ ﻛﻨﺎ ﻧﺪﺭﻙ ﻭﺟﻮﺩﻙ؟ ﻭﻛﻴﻒ ﻛﻨﺎ ﻧﺼﻞ ﺇﱃ ﺍﻻﻃﻤﺌﻨﺎﻥ؟‬
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‫ﺟﻌﻠﺖ ﻛﻞ ﻣﻮﺟﻮﺩ ﻟﺴﺎﻧﺎﹰ‪ ،‬ﻭﻣﻦ ﺑﲔ ﻫﺬﻩ ﺍﻷﻟﺴﻨﺔ ﺟﻌﻠﺖ ﺍﻹﻧﺴﺎﻥ ﺑﻠﺒﻼﹰ‪،‬‬
‫ﻓﻼ ﻋﺪﻣﻨﺎ ﻣﻦ ﻳﻌﺮ‪‬ﻓﻚ! ﺃﺟﻞ ﻧﺜﺮﺕ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻨﻚ ﰲ ﻛﻞ ﺃﺭﺟﺎﺀ‬
‫ﺕ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﺒـﺪﺃﻧﺎ‬
‫ﺻ ‪‬ﻮ ‪‬‬
‫ﺖ ﻗﹸﻠﻮﺑﻨﺎ ‪‬‬
‫ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺟﻌﻠﺘﻨﺎ ﻧﻘﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﹶﺃ ‪‬ﺳ ‪‬ﻤ ‪‬ﻌ ‪‬‬
‫ﳓﺪﺱ ﺑﻔﻀﻞ ﻫﺬﺍ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻮﺟﺪ ﻭﺍﳌﻮﺟﻮﺩ‪ ...‬ﺑﲔ ﺍﳋﺎﻟﻖ ﻭﺍﳌﺨﻠـﻮﻕ‪...‬‬
‫ﻭﺑﺸﻮﻕ ﻭﻓﻮﺭﺍﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﻗﻠﻮﺑﻨﺎ ﺑﺪﺃﻧﺎ ﻧﺮﺗﻔﻊ ﳓﻮﻙ‪ ،‬ﻭﻧﺘﺨﻠﺺ ﻣﻦ ﻇﻼﻡ‬
‫ﺍﻟﻨﻔﺲ ﻭﻣﻦ ﺩﻭﺍﻣﺎﺕ ﺍﻟﺮﻏﺒﺎﺕ ﺍﳉﺴﺪﻳﺔ ﻭﻧﺼﺎﻥ ﻣﻨﻬﺎ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﻋﺮﻓﻨﺎﻙ ﻭﺻﻠﻨﺎ ﺇﱃ ﻟﺐ ﺍﳌﻌﺮﻓﺔ ﻭﺃﺩﺭﻛﻨﺎ ﺳﺮ ﺍﳉﻤﺎﻝ ﺍﻟﺬﻱ ﻧﻘﺸﺘﻪ ﰲ‬
‫ﺭﻭﺡ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﻛﻨﺎ ﳓﺪﺱ ﺍﳊﻜﻢ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺳﻴﻤﺎﺀ ﻛﻞ ﻭﺟـﻮﺩ‪،‬‬
‫ﻭﻧﺴﻤﻊ ﰲ ﻛﻞ ﺻﻮﺕ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﻣﻮﺳﻴﻘﻰ ﺳﺎﺣﺮﺓ ﻭﻧﻐﻤﺎﺕ ﺣﻠﻮﺓ ﻓﻜﻞ ﻫﺬﺍ‬
‫ﺑﻔﻀﻠﻚ ﺃﻧﺖ‪ ...‬ﻧﺜﺮﺕ ﺍﻟﻠﻮﺣﺎﺕ ﺍﻟﺮﺍﺋﻌﺔ ﻟﻠﺠﻤﺎﻝ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﺃﻱ ﰲ‬
‫ﻛﺘﺎﺑﻚ ﺍﳌﺬﻫﻞ‪ ،‬ﻓﺄﺛﺮﺕ ﻗﻠﻮﺑﻨﺎ ﺑﺎﻟﻮﺟﺪ‪ .‬ﻭﻓﻜﻜﺖ ﻋﻘﺎﻝ ﺃﻟﺴﻨﺘﻨﺎ ﺃﻣـﺎﻡ ﻫـﺬﺍ‬
‫ﺍﳉﻤﺎﻝ ﺍﻟﺬﻱ ﺃﻧﺖ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﺴﺎﻟﺖ ﻣﻨﻬﺎ ﺭﻭﺍﺋﻊ ﺍﻟﺒﻴﺎﻥ‪ .‬ﻭﻟﻮ ﺗﺄﻣﻠﻨﺎ ﲨﺎﻝ ﻛﺘﺎﺏ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺬﻱ ﻻ ﻣﺜﻴﻞ ﻟﻪ ﻣﺌﺎﺕ ﺍﳌﺮﺍﺕ‪ ،‬ﻭﺍﺳﺘﻤﻌﻨﺎ ﺇﱃ ﺍﻟﻨﻐﻤﺎﺕ ﺍﻟـﱵ ‪‬ﻤـﺲ‬

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 ‫ﺑﻮﺟﻮﺩﻙ ﻣﺮﺍﺕ ﻭﻣﺮﺍﺕ‪ ،‬ﻭﻋﺮﺿﻨﺎ ﺫﻟﻚ ﺑﻮﺟﺪ ﻋﻠﻰ ﺍﳌـﺸﺎﻫﺪﻳﻦ ﺍﳌـﺸﺘﺎﻗﲔ‬
‫ﺇﻟﻴﻚ‪ ،‬ﳌﺎ ﺍﺭﺗﻮﻳﻨﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﻨﻮﺭﺍﱐ‪ ،‬ﻭﺑﻘﻴﻨﺎ ﰲ ﺷﻮﻕ ﻟﺴﻤﺎﻋﻚ ﻭﺍﻹﻧﺼﺎﺕ‬
‫ﺇﻟﻴﻚ‪ ،‬ﻭﺑﻘﻴﻨﺎ ﰲ ﳍﻔﺔ ﻭﰲ ﻭﺟﺪ ﺇﻟﻴﻚ ﻭﺣﺪﻙ‪.‬‬
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‫ﻳﺎ ﺳﻠﻄﺎﻥ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺬﻱ ﺟﻌﻞ ﻗﻠﻮﺑﻨﺎ ﻋﺎﺭﻓﺔ ﺑﺼﻮﺭ ﲨﺎﻟﻪ ﺍﳋﻔﻲ! ﻛﻢ ﺃﻟﻒ‬
‫ﻣﺮﺓ ﺣﺎﻭﻟﻮﺍ ﺃﻥ ﻳﻌﺮ‪‬ﻓﻮﻙ ﻣﻦ ﺍﻷﻣﺲ ﺣﱴ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻛﻢ ﻛﺄﺳﺎ ﻣﻦ ﻛﺆﻭﺱ ﻛﻮﺛﺮ‬
‫ﺣﺒﻚ ﻗﺪﻣﻮﺍ ﻟﻌﻄﺸﻰ ﺣﺒﻚ! ﻭﻟﻜﻦ ﺃﳝﻜﻦ ﻟﺼﺎﺣﺐ ﻫﺬﺍ ﺍﻟﺼﻮﺕ ﺍﳋﺎﻓـﺖ‪،‬‬
‫ﻭﻟﺼﺎﺣﺐ ﻧﻐﻤﺔ ﻫﺬﻩ ﺍﻟﺮﺑﺎﺑﺔ ﺍﳌﻜﺴﻮﺭﺓ ﰲ ﻫﺬﻩ ﺍﻟﻴﺪ ﺍﻟﻌﺎﺟﺰﺓ ﺃﻥ ﻳﻘﻮﻝ ﺷـﻴﺌﹰﺎ‬
‫ﲜﺎﻧﺐ ﺍﻟﻨﻐﻤﺎﺕ ﺍﻟﺴﺤﺮﻳﺔ ﻟﺘﻠﻚ ﺍﻷﺭﻭﺍﺡ ﺍﳌﺸﻌﺔ ﻧﻮﺭﹰﺍ ﻣﻦ ﺳـﺎﻟﻜﻲ ﺍﻟﻄﺮﻳـﻖ‬
‫ﺍﳌﻮﺻﻞ ﺇﻟﻴﻚ؟ ﻭﻟﻜﻨﻨﺎ ﻧﻠﻮﺫ ﲝﻤﻰ ﻟﻄﻔﻚ ﻭﻣﺴﺎﳏﺘﻚ ﻭﺑﻜﺮﻣﻚ ﺍﻟﺬﻱ ﺃﻋﻄـﻰ‬
‫ﻟﻠﺠﻤﻴﻊ ﺣﺮﻳﺔ ﺍﻟﻜﻼﻡ ﻭﺍﳊﺪﻳﺚ‪ .‬ﻟﺬﺍ ﺃﻗﺒﻠﻨﺎ ﻋﻠﻰ ﺑﺎﺑﻚ ﺍﻟﻮﺍﻗﻒ ﺃﻣﺎﻣـﻪ ﺃﻣـﺮﺍﺀ‬
‫ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺒﻼﻏﺔ ﻭﳓﻦ ﳔﻔﻲ ﻣﻦ ﺍﳊﻴﺎﺀ ﻭﺟﻮﻫﻨﺎ ﺑﻨﻘﺎﺏ ﻭﻧﻘﻮﻝ‪" :‬ﻫـﺬﻩ ﻫـﻲ‬
‫ﺑﻀﺎﻋﺘﻨﺎ ﺍﳌﺘﻮﺍﺿﻌﺔ ﻣﻦ ﺍﻟﻨﻐﻢ‪ "...‬ﻧﻘﻮﻝ ﻫﺬﺍ ﻭﻧﻄﻠﺐ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺼﻔﺢ‪.‬‬
‫ﻭﻣﻊ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﻼﻡ ﺍﳊﻘﻴﻘﻲ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻳﻌﻮﺩ ﺃﻳﻀﹰﺎ ﺇﻟﻴﻬﻢ‪ .‬ﳓـﻦ‬
‫ﻧﻌﺘﺮﻑ ‪‬ﺬﺍ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﺒﺠﺎﻧﺐ ﺑﻴﺎ‪‬ﻢ ﺍﻟﺬﻱ ﻳﺸﺒﻪ ﺍﻟﺸﻼﻝ ﺍﳍﺎﺩﺭ ﳓﺎﻭﻝ ﳓﻦ‬
‫ﺃﻳﻀﺎ ﺍﳊﺪﻳﺚ ﻋﻨﻚ ﻭﻋﻦ ﻗﺪﺭﺗﻚ ﻭﺣﻜﻤﺘﻚ ﺍﻟﻼ‪‬ﺎﺋﻴﺔ‪.‬‬
‫ﻟﻘﺪ ﺍﺳﺘﻤﻌﻨﺎ ﺣﱴ ﺍﻵﻥ ﺇﱃ ﺑﻌﺾ ﺍﳌﺮﺷﺪﻳﻦ ﺇﻟﻴﻚ‪ ،‬ﻭﺃﻧﺼﺘﻨﺎ ﺇﱃ ﺃﺻـﻮﺍ‪‬ﻢ‪،‬‬
‫ﻭﺣﺎﻭﻟﻨﺎ ﻓﻬﻢ ﺇﺷﺎﺭﺍ‪‬ﻢ‪ .‬ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻮﺍﻓـﺬ ﺍﻟـﱵ ﺍﻧﻔﺘﺤـﺖ ﰲ ﻗﻠﻮﺑﻨـﺎ‬
‫ﻭﺑﺎﻹﺷﺎﺭﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﻮﺍﺻﻠﺔ ﺇﻟﻴﻨﺎ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺮﺷﺪﻳﻦ ﳓ ‪‬ﻦ ﺇﱃ ﺃﻥ ﻧـﺮﺍﻙ ﰲ‬
‫ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻧﺴﺄﻝ ﻋﻨﻚ ﻛ ﱠﻞ ﺷﻲﺀ‪ ،‬ﻭﻧﺮﺗﻔﻊ ﺇﻟﻴﻚ ﻣﻦ ﻃﺮﻕ ﳐﺘﻠﻔﺔ‪.‬‬
‫ﺐ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ﻟﻨﺎ‪...‬‬
‫ﻧ ‪‬ﻮﺭ ﺃﻋﻴﻨﻨﺎ ﻭﺑﺼﺎﺋﺮﻧﺎ ﺑﻨﻮﺭﻙ ﻭﺍﺷﻒ ﺻﺪﻭﺭﻧﺎ‪ .‬ﻭ ‪‬ﻫ ‪‬‬
‫ﻟﻌﺒﻴﺪﻙ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻳﺪﻭﻥ ﺍﻟﻌﺘﻖ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ...‬ﻭﻋﺮﻓﻬﻢ ﺑﻨﻔﺴﻚ ﺃﻛﺜﺮ ﻟﻜـﻲ‬
‫ﻳﺪﻟﻮﺍ ﺍﳊﺎﺋﺮﻳﻦ ﺇﱃ ﻃﺮﻳﻘﻚ ﻭﻳﻨﺠﺪﻭﻫﻢ‪ .‬ﻓﺎﻟﻌﻔﻮ ﻳﻠﻴﻖ ﺑﻚ‪ ...‬ﻭﺍﻹﺭﺷـﺎﺩ ﺇﱃ‬
‫ﻃﺮﻳﻘﻚ ﻳﻠﻴﻖ ‪‬ﻢ‪...‬‬

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‫ﻧﻘﺎﻁ ‪‬ﺍﻻﻟﺘﻘﺎﺀ ﻭﺍﻻﲢﺎﺩ‬

‫ﲢﻔﻞ ﺃﻳﺎﻣﻨﺎ ﺍﳊﺎﻟﻴﺔ ﺑﺎﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﺷﻲﺀ ﻃﺒﻴﻌﻲ‪ ،‬ﺫﻟـﻚ‬
‫ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺍﳊﺎﱄ ﻳﻌﻴﺶ ﺃﺯﻣﺔ ﺧﺎﻧﻘﺔ‪ ،‬ﻓﻜﻤﺎ ﺗﺸﻜﻞ ﺍﻟﺸﻜﻮﻙ ﺃﺳﺎﺱ ﺍﻟﻌﻠـﻢ‪ ،‬ﺇﺫ‬
‫ﺗﺴﻮﻗﻪ ﻟﻠﺒﺤﺚ ﻭﺍﻟﺘﺪﻗﻴﻖ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻷﺯﻣﺎﺕ ﻫﻲ ﻣﻨﺸﺄ ﺍﻟﺘﻴﺎﺭﺍﺕ ﺍﻟﻔﻜﺮﻳﺔ‪.‬‬
‫ﻧﺮﻯ ﺃﻥ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟﱵ ﰎ ﺇﺷﺒﺎﻉ ﲨﻴﻊ ﺣﺎﺟﺎ‪‬ـﺎ ﺗﻘـﻞ ﻓﻴﻬـﺎ‬
‫ﺍﳌﺸﺎﻛﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﱃ ﺩﺭﺟﺔ ﺍﻻﻧﻌﺪﺍﻡ‪ .‬ﺃﻣﺎ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﱵ ﱂ ﺗﺸﺒﻊ ﺣﺎﺟﺎ‪‬ﺎ‬
‫ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻭﱂ ﺗﺴﺘﻄﻊ ﺗﻨﻤﻴﺔ ﺗﻄﻮﺭﻫﺎ ﺍﻟﻄﺒﻴﻌﻲ ﻭﱂ ﺗﺘﺴﺎﺭﻉ ﻫﺬﻩ ﺍﻟﺘﻨﻤﻴﺔ‬
‫ﻟﺪﻳﻬﺎ ﻓﻨﺮﻯ ﺗﺰﺍﻳﺪ ﺍﻟﻀﻐﻮﻁ ﺍﳋﺎﺭﺟﻴﺔ ﻭﺍﻟﺪﺍﺧﻠﻴﺔ ﻓﻴﻬﺎ ﰒ ﺯﻳﺎﺩﺓ ﺃﺯﻣﺎ‪‬ﺎ‪.‬‬
‫ﺇ ﱠﻥ ﺍﻷﺯﻣﺎﺕ ﻭﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﺸﺒﻪ ﻧـﺰﻭﻝ ﺍﻟـﺜﻠﺞ ﻭﻫﺒـﻮﺏ‬
‫ﺍﻟﻌﻮﺍﺻﻒ‪ ،‬ﻟﺬﺍ ﺗﻜﻮﻥ ﰲ ﺍﻷﻛﺜﺮ ﲪﻴﺪﺓ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻌﻮﺍﻗﺐ ﻭﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻷﻥ ﻫﺬﻩ‬
‫ﺍﻷﺯﻣﺎﺕ ﺗﻌﻤﻞ ﻋﻠﻰ ﲡﺪﻳﺪ ﺍ‪‬ﺘﻤﻊ ﻭﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﻓﻬﻢ ﻃﺒﻴﻌﺔ ﺍﻟﻌﺼﺮ ﺍﻟـﺬﻱ‬
‫ﻳﻌﻴﺶ ﻓﻴﻪ‪ .‬ﻷﻥ ﺍ‪‬ﺘﻤﻊ ﺇﻥ ﱂ ﻳﺪﺭﻙ ﻃﺒﻴﻌﺔ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ‪ ،‬ﻭﱂ ﻳـﺴﺘﻄﻊ‬
‫ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ ﺃﺣﺪﺍﺙ ﻋﺼﺮﻩ ﻓﻼ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻳﻌﻴﺶ ﺫﻟﻚ ﺍﻟﻌﺼﺮ‪ ،‬ﺑﻞ ﻧﻘﻮﻝ‬
‫ﺇﻧﻪ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﻔﺘﺖ ﻭﺍﻻﻧﻘﺮﺍﺽ‪.‬‬
‫ﻻ ﺷﻚ ﺃﻥ ﺍﳍﺰ‪‬ﺍﺕ ﻭﺍﻟﻀﻐﻮﻁ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﻭﺭﺍﺀ ﻫـﺬﻩ ﺍﻷﺯﻣـﺎﺕ‬
‫ﺫﺍﺕ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﻭﺭﺍﺀ ﻣﻘﺪﻣﺎﺕ ﳏﺎﻭﻻﺕ ﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﺒﺪﻳﻞ ﻭﻓﺘﺢ ﺑـﺎﺏ‬
‫ﻟﺘﺸﻜﻴﻞ ﺑﲎ ﺟﺪﻳﺪﺓ‪ .‬ﻭﺍﻷﻣﺔ ﺍﻟﱵ ﻻ ﺗﻨﻘﺮﺽ ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻷﺯﻣﺎﺕ ﻭﺍﳍـﺰﺍﺕ‬
‫ﻭﺍﻟﺒﲎ ﺍﳉﺪﻳﺪﺓ ﺳﺘﺄﺧﺬ ﻧﺼﻴﺒﻬﺎ ﻭﺗﺴﺘﻄﻴﻊ ﺍﳌﺴﺎﳘﺔ ﰲ ﺗﻜﻮﻳﻦ ﻋﺎﱂ ﺟﺪﻳﺪ‪.‬‬
‫ﻻ ﳝﻜﻦ ﺃﻥ ﻧﺴﺘﺜﲏ ﺃﻣﺘﻨﺎ ﻭﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻧﺮﺗﺒﻂ ﻣﻌﻬﺎ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ‪،‬‬
‫ﺑﻞ ﺇﻥ ﻣﻦ ﻗﺪﺭ ﻫﺬﻩ ﺍﻷﻣﻢ ﺍﻟﺘﻌﺮﺽ ﺃﻳﻀﹰﺎ ﺇﱃ ﺍﻷﺯﻣـﺎﺕ ﻭﺍﳍـﺰﺍﺕ ﻭﲡـﺮﻉ‬
‫ﺍﳌﺼﺎﻋﺐ ﻭﺍﻻﻵﻡ‪.‬‬

‫)‪ (١‬ﻛﺘﺒﺖ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﰲ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻔﻮﺿﻰ ﻭﺍﻻﻏﺘﻴﺎﻻﺕ ﺗﻀﺮﺏ ﺃﻃﻨﺎ‪‬ﺎ ﰲ ﺗﺮﻛﻴﺎ‪ .‬ﻭﻛﺎﻥ ﻣﻮﺿﻮﻋﻬﺎ ﻛﻴﻒ‬
‫ﻧﺴﺘﻄﻴﻊ ﺍﻟﺘﻐﻠﺐ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﻮﺿﻰ‪ .‬ﻧﺸﺮﺕ ﻋﺎﻡ ‪ ١٩٧٨‬ﻛﻤﻘﺪﻣﺔ ﻟﻜﺘﺎﺏ ﻛﺎﻥ ﲢﺖ ﻋﻨﻮﺍﻥ "ﻣﺴﺎﺭ ﺍﻟﺼﻠﺢ" ﺍﻟﺬﻱ ﺗﻨﺎﻭﻝ‬
‫ﺃﻣﺮ ﻛﻴﻔﻴﺔ ﺗﺄﻣﲔ ﻭﺣﺪﺓ ﺍﻟﺒﻼﺩ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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 ‫ﻭﻟﻜﻦ ﺍﳌﺴﺄﻟﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻫﻲ ﺇﻧﺸﺎﺀ ﺍﻟﺘﺠﺪﻳﺪ ﻋﻠﻰ ﺃﺳـﺎﺱ ﻣـﻦ ﺍﳌﺒـﺎﺩﺉ‬
‫ﺍﻟﺴﻠﻴﻤﺔ ﻭﺍﻟﻘﻮﻳﺔ ﺍﻟﱵ ﻻ ﺗﺸﻴﺦ ﻭﻻ ‪‬ﺘﺰ‪ .‬ﻷﻧﻪ ﺇﻥ ﱂ ﺗ‪‬ﻌﺮﻑ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﺣﻖ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺘﻢ ﺍﻟﻌﻼﺝ ﺑﺸﻜﻞ ﻋﻠﻤﻲ ﻓﺈﻥ ﻛﻞ ﺷﻲﺀ ﺳﻴﻨﻘﻠﺐ ﺭﺃﺳـﹰﺎ‬
‫ﻋﻠﻰ ﻋﻘﺐ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﻨﺤﻦ ﺍﻟﻴﻮﻡ ﺃﻣﺎﻡ ﻣﻔﺘﺮﻕ ﺍﻟﻄﺮﻕ‪ :‬ﺇﻣﺎ ﺃﻥ ﻧﺒﻘﻰ ﺃﻭ ﻧﺰﻭﻝ‪ .‬ﻓﺒﻌﺪ ﻛﻞ‬
‫ﻫﺬﻩ ﺍﻷﺯﻣﺎﺕ ﺍﳋﺎﻧﻘﺔ ﺇﻣﺎ ﺃﻥ ﻧﺬﻋﻦ ﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﻘﻞ ﻛﺄﻣﺔ ﻭﻧﻨﺠﺢ ﰲ ﺗﺄﺳـﻴﺲ‬
‫ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻧﺘﺼﻮﺭﻩ ﻭﻧﺘﺨﻴﻠﻪ ﻓﻨﺼﻞ ﺇﱃ ﺷﺎﻃﺊ ﺍﻟﺴﻼﻣﺔ ﺃﻭ ‪-‬ﻭﺍﻟﻌﻴﺎﺫ ﺑـﺎﷲ‪-‬‬
‫ﻧﺘﻘﻬﻘﺮ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﺑﺴﺒﺐ ﻣﺼﺎﱀ ﺿﻴﻘﺔ ﻭﻣﻨﺎﻓﻊ ﺁﻧﻴﺔ ﲡﻌﻞ ﻧﺘﺎﺋﺞ ﻛﻞ ﻫﺬﻩ ﺍﻵﻻﻡ‬
‫ﺍﻟﱵ ﲡﺮﻋﻨﺎﻫﺎ ﻫﺒﺎ ًﺀ ﻣﻨﺜﻮﺭﹰﺍ ﻭﺩﻭﻥ ﺃﻱ ﲦﺮﺓ‪.‬‬
‫ﻣﻦ ﺃﻫﻢ ﺍﳌﻮﺍﺿﻴﻊ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻮﺿﻮﻉ ﺍﻻﺗﻔـﺎﻕ ﻭﺍﻟﻔﺮﻗـﺔ‪ ،‬ﺃﻭ ﺍﻟﻮﺣـﺪﺓ‬
‫ﻭﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻳﻜﺘﺴﺐ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﻵﻥ ﺃﳘﻴﺔ ﺃﻛﺜﺮ ﺑﻜﺜﲑ ﻣﻦ ﺍﻟﺴﺎﺑﻖ ﻷﻥ‬
‫ﺍﻟﺘﻬﻴﺆ ﳌﻨﺎﺥ ﺟﺪﻳﺪ ﺃﺻﺒﺢ ﺿﺮﻭﺭﻳﺎ ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ‬
‫ﻋﻨﻬﺎ ﺣﺎﻟﻴﺎﹰ‪ ،‬ﻟﺬﺍ ﻛﺎﻥ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﻵﻥ ﺃﳘﻴﺔ ﺍﺳﺘﺜﻨﺎﺋﻴﺔ‪ ،‬ﻭﺑﺪﺃ ﻳﺸﻐﻞ ﻣﻜﺎﻧﻪ ﰲ‬
‫ﻣﻘﺪﻣﺔ ﺍﳌﺴﺎﺋﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻻ ﻣﱪﺭ ﻟﻪ ﻭﺍﻟﺬﻱ ﺩﻓﻌﺖ ﺍﻷﻣﺔ ﺑﺴﺒﺒﻪ ﲦﻨﹰﺎ‬
‫ﺑﺎﻫﻈﹰﺎ ﻭﻟﻌﺪﺓ ﻋﺼﻮﺭ‪ ،‬ﺑﻠﻎ ﺩﺭﺟﺔ ﻣﻘﻠﻘﺔ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﺑﺎﺗﺖ ﺍﻟﻘﻴﺎﺩﺓ ﰲ ﻳﺪ‬
‫ﺍﻷﺣﺎﺳﻴﺲ ﻭﺍﳌﺸﺎﻋﺮ ﻭﻟﻴﺲ ﺍﻟﻌﻘﻞ‪ .‬ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺩﻭﻥ ﺃﻱ ﺗﺮﺩﺩ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ‬
‫ﻭﻻ ﳝﻜﻦ ﺗﺼﻮﺭ ﻭﺟﻮﺩ ﺧﻄﺮ ﺃﻛﱪ ﻣﻦ ﻫﺬﺍ ﺍﳋﻄﺮ ﺍﻟﺪﺍﻫﻢ ﺃﻣﺎﻡ ‪‬ـﻀﺘﻨﺎ ﻣـﻦ‬
‫ﺟﺪﻳﺪ‪.‬‬
‫ﺇﻥ ﳎﺘﻤﻌﻨﺎ ﺍﻟﻴﻮﻡ ﺿﻌﻴﻒ ﻣﻦ ﻧﺎﺣﻴﺔ ﺑﻨﻴﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﻭﻓﻘﲑ ﻣﻦ ﺟﻬﺔ‬
‫ﺣﻴﺎﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻘﻠﺒﻴﺔ ﻭﳏﺮﻭﻡ ﻣﻦ ﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺇﱃ ﺩﺭﺟﺔ ﻳﺮﺛﻰ ﳍﺎ‪ .‬ﻭﻣﺎ‬
‫ﱂ ﻳﺘﻢ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺟﻮﺍﺀ ﺍﻟﱵ ﺗﻐﺬﻱ ﺍﻟﺘﻌﺼﺐ ﻭﻋﺪﻡ ﺍﳌﺴﺎﳏﺔ ﻓﻤﻦ‬
‫ﺍﻟﻌﺒﺚ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﲢﺎﺩ‪.‬‬
‫ﺫﻟﻚ ﻷﻥ ﺍﻟﺘﻔﺎﻫﻢ ﻭﺍﻟﺘﻮﺍﻓﻖ ﻣﺴﺄﻟﺔ ﻋﻘﻠﻴﺔ ﻭﻣﻨﻄﻘﻴﺔ‪ .‬ﻭﺍﻟﻮﺣﺪﺓ ﺍﻟﱵ ﺗﺴﺘﻄﻴﻊ‬
‫ﺍﻻﺳﺘﻤﺮﺍﺭ ﻭﺍﻟﺒﻘﺎﺀ ﻫﻲ ﺍﻟﻮﺣﺪﺓ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻭﻋﻠﻰ ﺍﳌﻨﻄﻖ ﻭﻋﻠﻰ ﺍﻟﻘﻠـﺐ‬

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‫ﺑﻴﻨﻤﺎ ﺍﻹﺧﺎﺀ ﻭﺍﻟﻮﺣﺪﺓ ﺍﳌﻮﺟﻮﺩﺓ ﺣﺎﻟﻴﹰﺎ ﺇﺧﺎﺀ ﻭﻭﺣﺪﺓ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻷﺣﺎﺳـﻴﺲ‬
‫ﻭﺍﳌﺸﺎﻋﺮ ﰲ ﺍﻷﻏﻠﺐ‪ .‬ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﺗﻜﻮﻥ ﺿﻌﻴﻔﺔ ﻭﻧﺎﻗﺼﺔ ﻭﻏﲑ ﻛﺎﻓﻴـﺔ‬
‫ﻭﻗﺼﲑﺓ ﺍﻟﻌﻤﺮ‪ .‬ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﺎﺩﺓ ﻋﻦ ﲡﻤﻌﺎﺕ ﺿﺪ ﳎﻤﻮﻋﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﺃﻭ ﺍﺟﺘﻤﺎﻉ‬
‫ﻭﻟﺪﺗﻪ ﻣﺸﺎﻋﺮ ﺍﻻﻧﺘﻘﺎﻡ‪ ،‬ﺃﻭ ﺍﺗﻔﺎﻕ ﻣﻦ ﺃﺟﻞ ﻫﺠﻮﻡ ﺃﻭ ﻟﺼﺪ ﻫﺠﻮﻡ‪ ...‬ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺃﺣﺎﺳﻴﺲ ﻭﻣـﺸﺎﻋﺮ ﻓـﻮﺍﺭﺓ ﻟﻴـﺴﺖ ﺇ ﹼﻻ‬
‫ﲤﻮﺟﺎﺕ ﻭﺣﺮﻛﺎﺕ ﻭﻗﺘﻴﺔ ﺳﺮﻋﺎﻥ ﻣﺎ ﺗﺰﻭﻝ‪ ،‬ﻭﻫﻲ ﺑﻌﻴﺪﺓ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻛﺎﻓﻴﺔ‬
‫ﻻ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻜﻤﻴﺔ ﻭﻻ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻨﻮﻋﻴﺔ ﻟﺒﻠﺪ ﻭﻷﻣﺔ ﳏﺎﻃﺔ ﺑﺎﻷﻋﺪﺍﺀ ﻣـﻦ‬
‫ﲨﻴﻊ ﺍﳉﻬﺎﺕ‪ .‬ﺃﻣﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﻣﺒﺎﺩﺋﻨﺎ ﺍﳌﻘﺪﺳﺔ ﻓﺒﻌﻴﺪﺓ ﺟﺪﹰﺍ ﻋﻦ ﺍﻟﺘـﺼﻮﻳﺐ ﺃﻭ‬
‫ﺍﻟﺘﺠﻮﻳﺰ ﻛﻤﺎ ﻻ ﺗﻌﲏ ﺷﻴﺌﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺘﻘﺒﻞ ﺃﻣﺘﻨﺎ‪.‬‬
‫ﺇﺫﻥ ﻓﻬﻨﺎﻙ ﺿﺮﻭﺭﺓ ﻗﺼﻮﻯ ﰲ ﺗﻨﺎﻭﻝ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﺗﺸﻜﻞ ﺃﺳﺎﺱ ﻭﺣـﺪﺗﻨﺎ‬
‫ﺗﻨﺎﻭ ﹰﻻ ﻋﻘﻠﻴﹰﺎ ﻳﺄﺧﺬ ﰲ ﻧﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﺃﻳﻀﹰﺎ ﲨﻴﻊ ﻋﻮﺍﻣﻞ ﺍﻟﺘﻔﺮﻗﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻣﻨـﻬﺎ‬
‫ﻭﺍﳋﺎﺭﺟﻴﺔ‪ .‬ﺃﻱ ﳚﺐ ﺗﻌﻴﲔ ﺍﻟﻐﺎﻳﺎﺕ ﻭﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻷﻫﺪﺍﻑ ﻭﺍﳌﻘﺎﺻﺪ ﻣﻦ ﺟﺪﻳﺪ‬
‫ﻣﻊ ﺍﻻﺭﺗﺒﺎﻁ ﲟﻮﺛﻖ ﻭﻋﻬﺪ ﻗﻠﱯ‪ .‬ﻓﻸﺟﻞ ﺗﺄﻣﲔ ﻭﺣﺪﺗﻨﺎ ﺍﻟﱵ ﻫﻲ ﺃﺳﺎﺱ ﺳﻌﺎﺩﺗﻨﺎ‬
‫ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻭﺳﻌﺎﺩﺗﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧﺮﺓ ﳓﺘﺎﺝ ﺇﱃ ﺻﻴﻐﺔ ﺍﲢﺎﺩ ﺣﺎﺟـﺔ‬
‫ﻣﺎﺳﺔ ﺟﺪﹰﺍ‪ ..‬ﰲ ﺍﻷﻗﻞ ﻛﺎﻻﲢﺎﺩ ﺍﻷﻧﻜﻠﻮﺳﻜﺴﻮﱐ ﻭﺍﻟﻐﺎﻝ‪.‬‬
‫ﻭﻣﻊ ﺃﻧﻨﺎ ﻻ ﻧﺘﻘﻦ ﻓﻦ ﺇﺷﻐﺎﻝ ﺃﻋﺪﺍﺋﻨﺎ ﻭﻋﺪﻡ ﺇﻋﻄﺎﺀ ﻓﺮﺻﺔ ﳍﻢ ﻟﻠﺘﻔﻜﲑ ﺃﻭ ﺍﻟﺘﺪﺑﲑ‬
‫ﻭﻻ ﳕﻠﻚ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺪﺭﺍﻳﺔ ﻭﺍﻟﻘﺎﺑﻠﻴﺔ‪ ،‬ﻓﺎﳌﻄﻠﻮﺏ ﻣﻨﺎ ﰲ ﺍﻷﻗـﻞ ﺇﺑـﺪﺍﺀ ﺍﻟﻨـﻀﺞ‬
‫ﺍﻟﻀﺮﻭﺭﻱ ﰲ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻉ ﰲ ﻣﺼﺎﻳﺪ ﺍﻷﻋﺪﺍﺀ ﻭﻋﺪﻡ ﻗﻴﺎﻣﻨﺎ ﲝﻔﺮ ﻗﺒﻮﺭﻧﺎ ﺑﺄﻳﺪﻳﻨﺎ‪.‬‬
‫ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻔﻬﻢ ﻧﺘﻴﺠﺔ ﻃﺒﻴﻌﻴﺔ ﻻﺧﺘﻼﻑ ﺍﻟﺘﻜﻮﻳﻦ ﻭﺍﳋﻠﻖ ﻓﻬﺬﻩ‬
‫ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻪ ﻓﻴﻬﺎ ﺭﲪﺔ ﻭﺣﻜﻤﺔ‪ .‬ﻭﻟﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻜﻠﻒ ﺃﻳﻀﹰﺎ ﺑﺘـﺄﻣﲔ‬
‫ﺍﻟﻨﻈﺎﻡ ﻭﺍﻟﺘﻼﺅﻡ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺑﺎﺭﺍﺩﺗﻪ‪ .‬ﻭﻣﻊ ﺃﻥ ﻗﺎﻧﻮﻥ ﺍﳉﱪﻳـﺔ‬
‫ﳛﻜﻢ ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑ )ﺍﻟﻜﻮﻥ( ﺇ ﹼﻻ ﺃﻥ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﺗﻌﺪ ﺷﺮﻃﺎ ﻋﺎﺩﻳﺎ ﳍﺎ‬
‫ﺩﻭﺭ ﰲ ﻋﺎﱂ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻭﻣﻊ ﺃﻥ ﺍﻟﻮﺟﻮﺩ ﺍﻷﻭﻝ ﻣﺮﺗﺒﻂ ﺑﺈﺣﺴﺎﻥ ﻭﺇﻧﻌﺎﻡ‪ ،‬ﺇﻻ ﺃﻥ ﻛﻞ ﺇﺣﺴﺎﻥ ﺑﻌﺪﻩ‬
‫ﻳﺴﺘﻨﺪ ﺇﱃ ﺳﺒﺐ‪ .‬ﻭﻟﻜﻲ ﻳﺘﻢ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﻌﻤﺔ ﻭﻓﻀﻞ ﺍﻟﻮﻓﺎﻕ ﺍﻻﺟﺘﻤـﺎﻋﻲ‬

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‫ﻓﻌﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺃﻥ ﺗﻜﻮﻥ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺗﺒﺘﻌﺪ ﻋﻦ ﺍﻷﻧﺎﻧﻴﺔ ﻭﺗﻜﻮﻥ ﻣﻠﻴﺌـﺔ ﲝـﺐ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺑﺎﻟﺸﻬﺎﻣﺔ ﻭﺍﳌﺮﻭﺀﺓ‪ .‬ﻭﻣﺎ ﱂ ﻳﺘﻢ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻷﻧﺎﻧﻴﺔ ﻭﻋـﻦ ﻋﺒـﺎﺩﺓ‬
‫ﺍﻟﻨﻔﺲ ﻭﺇﺭﺟﺎﻉ ﻛﻞ ﺷﻲﺀ ﻭﻛﻞ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻷﻫﺪﺍﻑ ﺇﱃ ﺳﻠﻄﺎﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﺷﺮﻙ ﺧﻔﻲ ﻭﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺑﻴﺪﻱ ﻓﻼ ﺃﺭﻳﺪﻩ ﺣـﱴ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﺧﲑﹰﺍ ﻣﺎ ﺩﺍﻡ ﻳﺘﻢ ﺑﻴﺪ ﺍﻵﺧﺮﻳﻦ ﻭﻟﻴﺲ ﺑﻴﺪﻱ‪ ..‬ﺇﻥ ﱂ ﻳﺘﻢ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻣﺜﻞ‬
‫ﻫﺬﻩ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﺗﺮﻯ ﺃﻥ ﺍﳊﻖ ﻓﻘﻂ ﻣﻌﻬﺎ ﻭﺗﺎﺑﻊ ﳍﺎ‪ ،‬ﻭﺍﻟﱵ ﺗﻜﻔﺮ ﻭﺗﻀﻠﻞ ﻭﲡﺮﻡ‬
‫ﻛﻞ ﻣﻦ ﱂ ﻳﺘﺒﻌﻬﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺘﻢ ﲣﻠﻴﺺ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻌﺼﺐ ﺍﻷﻋﻤﻰ‬
‫ﻓﻼ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ‪-‬ﺣﺴﺒﻤﺎ ﺃﺭﻯ‪ -‬ﺇﱃ ﺃﻱ ﺗﻔﺎﻫﻢ ﺃﻭ ﺍﺗﻔﺎﻕ‪.‬‬
‫ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻓﺈﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﻭﺟﻮﺩ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﺘﻔﻜﲑ ﺇﺫﺍ ﺍﺳـﺘﺜﻨﻴﻨﺎ‬
‫ﻭﺟﻮﺏ ﺍﻻﺗﻔﺎﻕ ﰲ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻷﺭﻛﺎﻥ ﻭﺍﻷﺻﻮﻝ ﺍﻷﺳﺎﺳﻴﺔ‪ .‬ﻓﻼ ﺑﺪ ﻣﻦ ﺇﺑﺪﺍﺀ‬
‫ﺍﳌﺮﻭﻧﺔ ﺃﻣﺎﻡ ﻣﻦ ﳜﺎﻟﻔﻮﻧﻨﺎ‪ ،‬ﰲ ﺍﻷﻗﻞ ﻣﺜﻠﻤﺎ ﻧﺒﺪﻱ ﺍﳌﺮﻭﻧﺔ ﻣﻊ ﺍﻷﺟﺎﻧﺐ ﺃﻭ ﻧﺒﺪﻱ‬
‫ﺍﻟﺒﺸﺎﺷﺔ ﳍﻢ‪ .‬ﻓﻬﺬﺍ ﺷﻲﺀ ﺿﺮﻭﺭﻱ ﻭﻣﻄﻠﻮﺏ ﻭﺃﻣﺮ ﻻ ﻣﻔـﺮ ﻣﻨـﻪ ﻟﻮﺣـﺪﺗﻨﺎ‬
‫ﻭﻟﺒﻘﺎﺋﻨﺎ‪.‬‬
‫ﰒ ﺇﻥ ﻫﻨﺎﻙ ﻋﻮﺍﻣﻞ ﺍﻧﻘﺴﺎﻡ ﻋﺪﻳﺪﺓ ﻻ ﳝﻜﻦ ﺍﻟﺘﻬﻮﻳﻦ ﻣﻦ ﺷﺄ‪‬ﺎ ‪‬ﺪﺩ ﻭﺣﺪﺗﻨﺎ‬
‫ﺍﻟﻀﺮﻭﺭﻳﺔ ﻭﺍﳌﻘﺪﺳﺔ‪ ،‬ﻭﺍﻋﺘﺮﺍﻓﻨﺎ ‪‬ﺎ ﺍﻋﺘﺮﺍﻑ ﺑﺎﻟﻮﺍﻗﻊ‪:‬‬
‫‪ .١‬ﻧﺘﻴﺠﺔ ﻟﺒﻘﺎﺀ ﺍﳋﺪﻣﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺩﻭﻥ ﺭﺍﻉ ﺃﻭ ﺻﺎﺣﺐ‪ ،‬ﰒ ﻗﻴﺎﻡ ﳐﺘﻠـﻒ‬
‫ﺍﻷﻓﺮﺍﺩ ﻭﳐﺘﻠﻒ ﺍﳉﻤﺎﻋﺎﺕ ‪‬ﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ‪ ،‬ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﺯﻋﻴﻢ ﻭﻣﺮﺷﺪ ﻣﻘﺒﻮﻝ‬
‫ﻟﺪﻯ ﲨﻴﻊ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﻷﻓﺮﺍﺩ ﺃﺩﻯ ﺇﱃ ﻗﻴﺎﻡ ﻛﻞ ﲨﺎﻋﺔ ﺑﺎﺗﺒﺎﻉ ﻃﺮﻳـﻖ‬
‫ﳐﺘﻠﻒ‪ .‬ﻓﺒﻌﻀﻬﻢ ﻓﺘﺢ ﻣﺪﺭﺳﺔ ﲢﻔﻴﻆ ﻟﻠﻘﺮﺁﻥ ﰲ ﻛﻞ ﻗﺮﻳﺔ‪ ،‬ﻭﺍﻫـﺘﻢ ﺑﻌـﻀﻬﻢ‬
‫ﺑﻨﺸﺮ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻗﺮﺍﺀ‪‬ﺎ‪ ،‬ﻭﻓﻀﻞ ﺁﺧﺮﻭﻥ ﺗﺮﺑﻴﺔ ﺍﻷﻓﺮﺍﺩ ﻭﺗﺜﻘﻴﻔﻬﻢ ﺛﻘﺎﻓﺔ‬
‫ﺟﻴﺪﺓ‪ ،‬ﻭﺩﺧﻞ ﺁﺧﺮﻭﻥ ﺇﱃ ﻣﻌﺘﺮﻙ ﺍﻟﺴﻴﺎﺳﺔ‪ ...‬ﻭﻻ ﺷﻚ ﺃﻥ ﻛﻞ ﲨﺎﻋﺔ ﻗﺪﻣﺖ‬
‫ﺟﻬﻮﺩﻫﺎ ﻫﺬﻩ ﳋﺪﻣﺔ ﺍﻷﻣﺔ‪ .‬ﺃﻱ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﰲ ﺧﺪﻣﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻷﻣـﺔ ﻭﻟﻜـﻦ‬
‫ﺑﺄﺳﺎﻟﻴﺐ ﻭﻃﺮﻕ ﳐﺘﻠﻔﺔ‪.‬‬
‫‪ .٢‬ﺇﻥ ﻗﻴﺎﻡ ﻛﻞ ﲨﺎﻋﺔ ﻣﻦ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺎﺕ ِﺑﻌ ‪‬ﺪ ﺯﻋﻤﺎﺋﻬـﺎ ﻭﻣﺮﺷـﺪﻳﻬﺎ‬
‫" ‪‬ﳎ ‪‬ﺪﺩﹰﺍ" ﺃﺩﻯ ‪-‬ﻭﻟﻮ ﻛﺎﻥ ﺑﻨﻴﺔ ﺻﺎﻓﻴﺔ‪ -‬ﺇﱃ ﺍﻻﺧﺘﻼﻑ‪ .‬ﻷﻥ ﻣﻔﻬﻮﻡ "ﺍ‪‬ﺪﺩ" ‪-‬‬

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 ‫ﻣﺎ ﺩﺍﻡ ﻣﻮﺟﻮﺩﺍ ﰲ ﺿﻤﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ ﻭﺳﻴﺒﻘﻰ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ -‬ﻫﻮ ﺍﻟـﺸﺨﺺ‬
‫ﺍﻟﺬﻱ ﻳﺸﺘﻬﺮ ﺑﻌﻠﻤﻪ ﻭﻋﻤﻠﻪ ﰲ ﻋﺼﺮ ﳝﻮﺝ ﺑﺎﻟﻔﱳ ﻭﺍﻟﻌﺪﺍﺀ ﻟﻠﺪﻳﻦ ﻓﻴﺘﺒﻌـﻪ ﻣـﻦ‬
‫ﻳﺘﺒﻌﻪ‪ ،‬ﻭﻣﺜﻞ ﻫﺆﻻﺀ ﺳﻴﻮﺟﺪﻭﻥ ﰲ ﻛﻞ ﺯﻣﻦ ﻭﻋﺼﺮ‪ .‬ﻭﳝﻜﻦ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍ‪‬ﺪﺩ‬
‫ﻋﻠﻰ ﻣﻦ ﻳﻮﺟﻪ ﻭﻳﺮﰉ ﻓﻜﺮ ﻭﺭﻭﺡ ﺍﳉﻤـﺎﻫﲑ ﻭﻳـﻨﻔﺦ ﺍﳊﻴﻮﻳـﺔ ﰲ ﺣﻴـﺎ‪‬ﻢ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻭﻣﻊ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻗﺪ ﻻ ﻳﻜﻮﻥ ﺿﺎﺭﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻷﺗﺒﺎﻉ ﺍ‪‬ﺪﺩ‪ ،‬ﺇ ﹼﻻ‬
‫ﺃﻧﻪ ﻳﻜﻮﻥ ﻭﺳﻴﻠﺔ ﺧﻼﻑ ﻭﻓﺮﻗﺔ ﻟﺪﻯ ﺑﻌﺾ ﺍﳉﻬﻼﺀ ﻭﺍﻟﺴﺬﺝ‪.‬‬
‫‪ .٣‬ﳝﻜﻦ ﻗﻮﻝ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﺔ "ﺍﳌﻬﺪﻱ"‪ .‬ﻓﻌﻘﻴﺪﺓ ﺍﳌﻬﺪﻭﻳﺔ ﻗﺪ‬
‫ﺗﻜﻮﻥ ﻭﺳﻴﻠﺔ ﺃﻣﻞ ﻟﻠﻔﺮﺩ ﻭﻟﻠﺠﻤﺎﻋﺔ ﰲ ﻋﺼﺮ ﺍﻟﻔﱳ ﺍﻟﻜﱪﻯ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻗﺘﺮﺍﺏ‬
‫ﺍﻟﺴﺎﻋﺔ‪ .‬ﺃﺟﻞ! ﻓﻔﻲ ﺫﻟﻚ ﺍﻟﺰﻣﻦ ﺍﻟﻌﺼﻴﺐ ﺍﻟﺬﻱ ﺗﺘﺰﻟﺰﻝ ﻓﻴﻪ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭ‪‬ﻳﺘﺮﻙ ﻓﻴﻪ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺗ‪‬ﻬﻤﻞ ﻓﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ﳓﺘﺎﺝ ﺇﱃ ﺷﺨﺺ ﻓﺬ ﻳﺴﺘﻄﻴﻊ ﺇﳒﺎﺯ ﻣﺎ ﻧﻌﺠﺰ ﳓﻦ‬
‫ﻋﻦ ﺇﳒﺎﺯﻩ ﻭﻳﺼﻠﺢ ﺍﻟﻔﺴﺎﺩ‪ .‬ﻭﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ‪-‬ﺇﻥ ﻭﺿﻌﻨﺎ ﺟﺎﻧﺒﺎ ﺟﺎﻧﺒﻪ ﺍﻟﻄﻮﺑـﺎﺋﻲ‬
‫ﺍﳌﺜﺎﱄ‪ -‬ﻟﻴﺲ ﺃﻣﺮﹰﺍ ﻏﺮﻳﺒﺎ ﻋﻦ ﺍﻟﻔﻜﺮ ﺍﻟﻨﻘﻲ‪ ،‬ﺇ ﹼﻻ ﺃﻥ ﺍﻟﻌﻈﻤـﺔ ﺍﳌـﺴﻨﺪﺓ ﻟﻔـﺮﺩ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺘﻌﺼﺐ ﺍﳌﻮﺟﻮﺩ ﻟﺪﻯ ﺍﳉﻤﺎﻋﺔ ﻳﻜﻮﻥ ﰲ ﺍﻷﺭﺟﺢ ﺳﺒﺒﹰﺎ ﰲ ﺍﻟﻔﺮﻗﺔ‪.‬‬
‫‪ .٤‬ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﻫﺬﺍ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺄﺧﺬ ﰲ ﺍﳊﺴﺒﺎﻥ ﺍﻟﻘﻮﻯ ﺍﳋﺎﺭﺟﻴـﺔ‬
‫ﺍﻟﱵ ﺗﺒﺬﻝ ﺟﻬﻮﺩﻫﺎ ﰲ ﺳﺒﻴﻞ ﺇﺫﻛﺎﺀ ﻧﺎﺭ ﺍﻟﻔﺮﻗﺔ ﺑﻴﻨﻨﺎ‪ .‬ﻭﻫﻨﺎﻙ ﺃﻣﺮ ﻭﺍﻗﻌﻲ ﻻ ﳝﻜﻦ‬
‫ﲡﺎﻫﻠﻪ‪ ،‬ﻭﻫـﻮ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺟﲑﺍﻧﻨﺎ ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﻷﻣﻢ ﺍﳌﻌﺎﺻـﺮﺓ ﺍﻷﺧﺮﻯ‬
‫ﻻ ﺗﻐﻔﺮ ﻟﻨﺎ ﳓﻦ ﺍﻟﺬﻳﻦ ﺃﻧﺸﺄﻧﺎ ﺍﻹﻣﱪﺍﻃﻮﺭﻳﺎﺕ ﻭﻛﺎﻥ ﻟﻨﺎ ﺗﺄﺛﲑ ﻛﺒﲑ ﰲ ﺗﻮﺟﻴـﻪ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻫـﺬﺍ ﺍﻷﻣﺮ‪ .‬ﻭﺣﺮﻭﺏ ﻭﻣﻌﺎﺭﻙ ﺍﳍﻼﻝ ﻭﺍﻟﺼﻠﻴﺐ ﺍﳌﺴﺘﻤﺮﺓ ﻣﻨﺬ ﺃﻟﻒ‬
‫ﻋﺎﻡ ﻭﺍﳌﻮﺟﻬﺔ ﺿﺪﻧـﺎ ﻟﻴﺴﺖ ﺇﻻ ﺗﻌﺒﲑﹰﺍ ﻋﻦ ﺍﻟﻌﺪﺍﺀ ﻷﻣﺘﻨﺎ‪ .‬ﺇﻥ ﻣﻘﺎﻃﻌﺔ ﺃﻣﺮﻳﻜﺎ‬
‫ﻟﺒﻴﻊ ﺍﻟﺴـﻼﺡ)‪ (١‬ﻟﻨﺎ ﻭﻣﻘﺎﻃﻌﺘﻬﺎ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻟﻨﺎ ﻭﻋﺪﻡ ﺍﻛﺘﺮﺍﺙ ﺣﻠﻔﺎﺋﻨﺎ ﺑﻜﺜﲑ ﻣﻦ‬
‫ﻣﺴﺎﺋﻠﻨﺎ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﻭﻧﻈﺮﺓ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﺇﻟﻴﻨﺎ‪ ،‬ﺣﱴ ﺍﻟﺪﻭﻝ ﺍﻟﱵ ﻧﺸﺘﺮﻙ ﻣﻌﻬﺎ ﰲ‬
‫ﺃﺣـﻼﻑ ﻧﻈﺮ‪‬ﻢ ﺇﱃ ﺩﻭﻟـﺔ ﻣﻦ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺗﱪﻫﻦ ﻋﻠﻰ ﺃ‪‬ﺎ ﻻ ﺗﺘﺼﺮﻑ‬
‫ﻣﻌﻨﺎ ﺗﺼﺮﻑ ﺍﻷﺻﺪﻗﺎﺀ‪ .‬ﻟـﺬﺍ ﻓﻤﺎ ﱂ ﻧﻜﻦ ﻋﻤﻴﺎﻧﺎ ﻻ ﳝﻜﻨﻨﺎ ﻋـﺪﻡ ﺭﺅﻳـﺔ ﺃﻥ‬

‫)‪ (١‬ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﳌﻘﺎﻃﻌﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﻟﺘﺪﺧﻞ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻟﺘﺮﻛﻲ ﰲ ﺟﺰﻳﺮﺓ ﻗﱪﺹ ﻹﻧﻘﺎﺫ‬
‫ﺳﻜﺎﻥ ﺍﳉﺰﻳﺮﺓ ﻣﻦ ﺍﻷﺗﺮﺍﻙ ﻣﻦ ﻣﺬﺍﺑﺢ ﺍﻟﻴﻮﻧﺎﻧﻴﲔ ﺍﻟﻘﺒﺎﺭﺻﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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 ‫ﻛﻞ ﻫـﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺴـﻠﺒﻴﺔ ﲣﻔﻲ ﻭﺭﺍﺀﻫﺎ ﻧﻴﺎﺕ ﺳـﻠﺒﻴﺔ ﲡﺎﻫﻨﺎ‪.‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺴﻠﺒﻴﺔ ﻭﺇﻥ ﺑﺪﺕ ﺍﻋﺘﻴﺎﺩﻳﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‪،‬‬
‫ﺇﻻ ﺃ‪‬ﺎ ﺣﻘﻴﻘﺔ ﺗﺎﺭﳜﻴﺔ‪ .‬ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﲣﻔﻲ ﺩﻭﻥ ﺷﻚ ﻭﺭﺍﺀﻫـﺎ‬
‫ﺫﻫﻨﻴﺔ ﻭﺗﻔﻜﲑﺍ ﺁﺧﺮ‪ ،‬ﺃﺻﺒﺤﺖ ﳎﺎﻝ ﻋﻤﻞ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺨﺎﺑﺮﺍﺕ ﺍﻷﺟﻨﺒﻴﺔ‪.‬‬
‫ﻟﻘﺪ ﺗﺒﺪﻝ ﺷﻜﻞ ﺍﳋﻄﺮ ﺣﺎﻟﻴﹰﺎ ﻋﻤﺎ ﻛﺎﻥ ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﳋﻄـﺮ ﰲ‬
‫ﺍﻟﺴﺎﺑﻖ ﻛﺎﻥ ﺁﺗﻴﹰﺎ ﻣﻦ ﺍﳋﺎﺭﺝ‪ ،‬ﺃﻣﺎ ﺍﻵﻥ ﻓﻬﻮ ﻳﺄﰐ ﻣﻦ ﺍﻟـﺪﺍﺧﻞ ﺃﻳـﻀﹰﺎ‪ .‬ﻟـﺬﺍ‬
‫ﻓﻤﻘﺎﻭﻣﺘﻪ ﺃﺻﺒﺤﺖ ﺃﺻﻌﺐ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺴﻘﻮﻁ ﺍﻷﺧﻼﻗﻲ ﺍﻟﺬﻱ ﺳﺮﻯ ﻛﻮﺑـﺎﺀ‬
‫ﺇﱃ ﲨﻴﻊ ﻣﻔﺎﺻﻞ ﺍ‪‬ﺘﻤﻊ ﻫﺪﻡ ﺍﻟﺮﻛﺎﺋﺰ ﺍﻟﱵ ﲢﻔﻆ ﺍ‪‬ﺘﻤﻊ ﻭﺳﻮﻯ ‪‬ﺎ ﺍﻷﺭﺽ‪.‬‬
‫ﺃﻣﺎ ﺟﻴﻠﻨﺎ ﺍﻟﺬﻱ ﺍﻧﺘﺰﻉ ﻣﻨﻪ ﺍﻟﺘﻮﻗﲑ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻟﻘﻴﻤﻨﺎ ﺍﳌﻘﺪﺳﺔ ﺑﻮﺳﺎﻃﺔ ﺍﻟﻨﻤـﺎﺫﺝ‬
‫ﺍ‪‬ﻨﻮﻧﺔ ﳌﺎ ﲰﻮﻩ ﺑﺎﳋﻠﻖ ﺍﻟﻼﺩﻳﲏ ﻭﺍﳋﻠﻖ ﺍﻟﻔﻮﺿﻮﻱ ﻭﺍﳋﻠﻖ ﺍﻟـﺸﻴﻮﻋﻲ‪ ،‬ﻫـﺬﺍ‬
‫ﻼ ﻋﻦ ﲣﺒﻄﻪ ﰲ ﻓﻮﺿﻰ ﳐﻴﻔﺔ‬ ‫ﺍﳉﻴﻞ ﺃﺻﺒﺢ ﺿﺤﻴﺔ ﻟﻠﻔﻜﺮ ﻭﻟﻠﺮﻭﺡ ﺍﳌﺸﻮﻩ‪ ،‬ﻭﻏﺎﻓ ﹰ‬
‫ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻭﺍﳌﻨﺎﻫﺞ‪.‬‬
‫ﻻ ﳝﻜﻦ ﻷﺣﺪ ﺃﻥ ﻳﺪﻋﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻔﻮﺿﻰ ﻭﺍﺧﺘﻼﻁ ﺍﳊﺎﺑﻞ ﺑﺎﻟﻨﺎﺑـﻞ ﱂ‬
‫ﻳﺆﺛﺮ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﳛﺘﺎﺝ ﺇﱃ ﺍﻻﻧﺘﺒﺎﻩ ﻭﺍﻟﺒﺤﺚ‪ .‬ﺇﻥ ﺍﻟﻘﻮﻯ‬
‫ﺍﳋﺎﺭﺟﻴﺔ ﻛﺜﲑﺍ ﻣﺎ ﲤﺪ ﻳﺪﻫﺎ ﺇﱃ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳌﺬﻫﺒﻴﺔ ﺃﻭ ﺇﱃ ﺍﳌﺪﺍﺭﺱ ﺍﻟﺘﺼﻮﻓﻴﺔ ﺃﻭ‬
‫ﺇﱃ ﻧﺒﺶ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌﻨﺼﺮﻳﺔ ﻭﺍﻟﻌﺮﻗﻴﺔ‪ ،‬ﻟﺬﺍ ﳚﺐ ﺍﻻﻧﺘﺒﺎﻩ ﻭﺍﳊﺬﺭ‪ .‬ﺻﺤﻴﺢ ﺃﻧﻪ ﻻ‬
‫ﻳﻮﺟﺪ ﺩﻟﻴﻞ ﺟﺪﻱ ﻋﻠﻰ ﺍﳔﺪﺍﻉ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﲟﺜﻞ ﻫﺬﻩ ﺍﻹﳛﺎﺀﺍﺕ ﺃﻭ ﺃ‪‬ﺎ‬
‫ﲤﻮﻝ ﻭﺗﺪﺍﺭ ﻣﻦ ﻗﺒﻞ ﺍﻟﻘﻮﻯ ﺍﳋﺎﺭﺟﻴﺔ )ﺭﻏﻢ ﻭﺭﻭﺩ ﻣﺜﻞ ﻫـﺬﻩ ﺍﻻﺩﻋـﺎﺀﺍﺕ‬
‫ﻭﺍﻟﺸﺎﺋﻌﺎﺕ ﰲ ﺣﻖ ﺑﻌﺾ ﺍﳉﻤﺎﻋﺎﺕ(‪ ،‬ﺇﻻﹼ ﺃﻥ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺃﻥ ﺍﳉﻤﺎﻋـﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻹﳝﺎﻧﻴﺔ ﻻ ﳝﻜﻨﻬﺎ ﺗﻠﻘﻲ ﺍﻷﻭﺍﻣﺮ ﻣﻦ ﺍﳋﺎﺭﺝ ﺃﺭﺟﺢ ﻭﺃﻗﻮﻯ‪ .‬ﻏﲑ ﺃﻧﻨﺎ‬
‫ﻻ ﻧﻨﺴﻰ ﺃﻥ ﻇﻬﻮﺭ ﺍﻟﺘﻌﺼﺐ ﰲ ﺑﻌﺾ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﱵ ﱂ ﺗﺼﻞ ﺇﱃ ﺍﻟﻨـﻀﺞ‬
‫ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﺮﻭﺣﻲ ﺍﳌﻄﻠﻮﺏ ﺷﻲ ﻭﺍﻗﻌﻲ ﻭﻣﻮﺟﻮﺩ‪ ،‬ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﺣﺘﻜﺎﻛﺎﺕ‬
‫ﺩﺍﺧﻠﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﳜﺪﻡ ﺍﻵﻣﺎﻝ ﺍﻟﺸﺮﻳﺮﺓ ﻟﻸﻋﺪﺍﺀ ﺩﻭﻥ ﻗﺼﺪ ﻣﻨﻬﺎ‪.‬‬
‫ﺇﻥ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺗﺮﻛﻴﺎ ﻭﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻣﻌﺮﺿﺔ ﰲ ﻛـﻞ‬

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 ‫ﳊﻈﺔ ﻟﻸﺧﻄﺎﺭ ﺍﻵﺗﻴﺔ ﺑﻜﻞ ﺗﺄﻛﻴﺪ‪:‬‬
‫‪ .١‬ﺍﺳﺘﻐﻼﻝ ﺣﺐ ﺍﳉﺎﻩ ﻭﺍﻟﺸﻬﺮﺓ ﻟﺪﻯ ﺑﻌﺾ ﺯﻋﻤﺎﺀ ﻫـﺬﻩ ﺍﳉﻤﺎﻋـﺎﺕ‬
‫ﻭﺩﻓﻌﻬﻢ ﺇﱃ ﺍﻟﺘﻨﺎﻓﺲ ﻣﻊ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻷﺧﺮﻯ‪.‬‬
‫‪ .٢‬ﻇﻬﻮﺭ ﳏﺎﻭﻻﺕ ﻫﺪﻡ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻷﺧﺮﻯ ﲢﺖ ﺩﻋﻮﻯ ﺍﻟﻌﻤﻞ ﺑﺎﺳـﻢ‬
‫ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ .٣‬ﺗﺮﻗﺐ ﲦﺮﺓ ﺁﻧﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻛﻞ ﻋﻤﻞ ﺻﻐﲑ ﺃﻭ ﺳﻌﻲ ﻗﻠﻴﻞ‪ ،‬ﻣـﻊ ﺃﻥ‬
‫ﺍﺳﺘﺤﺼﺎﻝ ﲦﺮﺓ ﺍﻟﻌﻤﻞ ﻳﻜﻮﻥ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺒﻌﻴﺪ ﻋﺎﺩﺓ‪ ،‬ﻭﺭﲟﺎ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫‪ .٤‬ﻣﻦ ﺃﺟﻞ ﻛﺴﺮ ﺍﳌﺴﺎﻋﻲ ﻭﺍﳉﻬﻮﺩ ﺍﻹﳚﺎﺑﻴﺔ ﺍﳌﺜﻤﺮﺓ ﻭﺍﳌﺴﺘﻤﺮﺓ ﳉﻤﺎﻋﺔ ﻣﺎ‬
‫ﻳﺘﻢ ﺗﺸﻜﻴﻞ ﻭﺗﻜﻮﻳﻦ ﲨﺎﻋﺔ ﺃﺧﺮﻯ ﻟﻜﻲ ﺗﻜﻮﻥ ﺑﺪﻳﻠـﺔ ﻋﻨـﻬﺎ‪ ،‬ﰒ ﺇﺣـﺪﺍﺙ‬
‫ﺍﺣﺘﻜﺎﻙ ﺑﻴﻨﻬﻤﺎ ﻭﺇﻧﺘﺎﺝ ﺍﻟﺸﻘﺎﻕ ﻭﺍﻟﻔﺮﻗﺔ ﻭﺍﺳﺘﻬﻼﻙ ﺟﻬﻮﺩ ﺗﻠﻚ ﺍﳉﻤﺎﻋﺔ‪.‬‬
‫‪ .٥‬ﺑﺪ ﹰﻻ ﻣﻦ ﻗﻴﺎﻡ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻟﻨﺎﺫﺭﺓ ﻧﻔﺴﻬﺎ ﳋﺪﻣﺔ ﺍﻷﻣﺔ ﺑﺎﻟﻌﻴﺶ ﰲ ﻇـﻞ‬
‫ﺍﶈﺒﺔ ﺍﻟﱵ ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﺃ‪‬ﺎ ﺷﻌﺎﺭ ﻃﺮﻳﻘﻬﻢ ﻭﻣﺸﺮ‪‬ﻢ‪ ...‬ﺑﺪ ﹰﻻ ﻣﻦ ﻫﺬﺍ ﺍﻧﺸﻐﺎﳍﺎ‬
‫ﺑﺎﻟﻌﺪﺍﻭﺓ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺇﺿﺎﻋﺘﻬﺎ ‪‬ﺬﺍ ﻭﺳﻴﻠﺔ ﻣﻬﻤﺔ ﻟﻠﺘﻮﻓﻴﻖ ﺍﻹﳍﻲ‪.‬‬
‫ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﻫﺬﺍ ﻧﺴﺘﻄﻴﻊ ﺫﻛﺮ ﻋﺪﻡ ﺇﺷﺒﺎﻉ ﺭﻭﺡ ﺇﻧﺴﺎﻧﻨﺎ ﺍﳊﺎﱄ ﳑﺎ ﺟﻌﻠﻪ‬
‫ﺳﻬﻞ ﺍﻻﻧﻘﻴﺎﺩ ﺇﱃ ﺑﻌﺾ ﺍﻟﻨﻈﻢ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﺗـﺸﻜﻮ ﻣـﻦ ﺍﻟﻔـﺮﺍﻍ ﺍﻟﻘﻠـﱯ‬
‫ﻭﺍﻟﺮﻭﺣﻲ‪ ،‬ﳑﺎ ﺟﻌﻠﻪ ﻳﺒﺘﻌﺪ ﻋﻦ ﻗﻠﺒﻪ ﻭﺿﻤﲑﻩ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺑﻴﻨﻤﺎ ﺍﺑﺘﻌﺪ ﺇﻧﺴﺎﻧﻨﺎ ﻋﻦ ﻛﻞ ﺭﻛﻴﺰﺓ ﺩﺍﺧﻠﻴﺔ ﻭﻭﺟﺪﺍﻧﻴﺔ ﻣﻦ ﺟﻬﺔ ﰎ‬
‫ﺗﻮﺟﻴﻪ ﺍﻧﺘﺒﺎﻫﻪ ‪-‬ﻣﻦ ﻗﺒﻞ ﺷﺮﺫﻣﺔ ﻗﻠﻴﻠﺔ ﺃﻭ ﺃﻗﻠﻴﺔ ﻣﺮﻓﻬﺔ ﺗﻌـﻴﺶ ﺣﻴـﺎﺓ ﺳـﺎﺋﺒﺔ‬
‫ﻭﳐﻤﻮﺭﺓ‪ -‬ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺇﱃ ﺟﻮ ﻣﻦ ﺍﻻﻧﻄﻼﻕ ﺍﻟﺒـﻬﻴﻤﻲ‪ ،‬ﻭﺍﱃ ﺩﻏﺪﻏـﺔ‬
‫ﺷﻬﻮﺍﺗﻪ‪ ،‬ﻭﺇﺑﻌﺎﺩﻩ ﻋﻦ ﺧﻄﻪ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﻫﺬﺍ ﻣﻮﺿﻮﻉ ﻭﺃﻣﺮ ﳚﺐ ﺍﻟﻮﻗـﻮﻑ‬
‫ﻋﻨﺪﻩ ﺑﻌﻨﺎﻳﺔ‪.‬‬
‫ﺇﻥ ﻋﻠﻤﺎﺀ ﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻹﻧﺘﺮﻭﺑﻮﻟﻮﺟﻴﺎ)‪ (١‬ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﻣﺎ ﻣﻦ ﲨﺎﻋـﺔ‬

‫)‪ (١‬ﺍﻻﻧﺜﺮﻭﺑﻮﻟﻮﺟﻴﺎ‪ :‬ﺃﻭ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﻮ ﻋﻠﻢ ﻳﺒﺤﺚ ﰲ ﺃﺻﻞ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻭﺗﻄﻮﺭﻩ ﻭﻋﻘﺎﺋﺪﻩ ﻭﺗﻘﺎﻟﻴﺪﻩ ﻭﻋﺎﺩﺍﺗﻪ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺑﺸﺮﻳﺔ ﻋﺎﺷﺖ ﺩﻭﻥ ﺩﻳﻦ‪ .‬ﺇﺫ ﱂ ﻳﺘﻢ ﺍﻟﻌﺜﻮﺭ ﰲ ﺃﻱ ﺩﻭﺭ ﻣﻦ ﺃﺩﻭﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ ﻭﰲ‬
‫ﺃﻱ ﺑﻠﺪ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﻋﻠﻰ ﳎﺘﻤﻊ ﻻ ﺩﻳﲏ‪ .‬ﻷﻥ ﺍﻹﺣﺴﺎﺱ ﺍﻟﺪﻳﲏ ﺇﺣﺴﺎﺱ ﻓﻄﺮﻱ‬
‫ﻭﻃﺒﻴﻌﻲ‪ .‬ﻭﺣﺮﻣﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﻳﺆﺩﻱ ﺇﱃ ﻗﻠﻖ ﻭﻛﺂﺑﺔ ﰲ ﺍﻟﻔﺮﺩ‬
‫ﻭﰲ ﺍ‪‬ﺘﻤﻊ‪ .‬ﻓﺎﻹﻧﺴﺎﻧﻴﺔ ﺳﺘﺒﺤﺚ ﻋﻦ ﻃﺮﻕ ﺃﺧﺮﻯ ﻹﺷـﺒﺎﻉ ﻧﻔـﺴﻬﺎ ﻭﺇﺭﻭﺍﺀ‬
‫ﻇﻤﺌﻬﺎ ﺍﻟﻄﺒﻴﻌﻲ ﺑﻄﺮﻳﻘﺔ ﻣﺪﺭﻭﺳﺔ ﺃﻭ ﻏﲑ ﻣﺪﺭﻭﺳﺔ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﻘﻮﻡ ﻛﻞ ﺇﻧـﺴﺎﻥ‬
‫ﺑﺎﻟﺒﺤﺚ ‪‬ﻋ ‪‬ﻤﺎ ﻳﻄﻔﺊ ﻏﻠﻴﻠﻪ ﻭﺫﻟﻚ ﺣﺴﺐ ﻣﺸﺮﺑﻪ ﻭﺫﻭﻗﻪ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻌـﺴﲑ‪-‬‬
‫ﺣﺴﺐ ﻇﲏ‪ -‬ﺗﺼﻮﺭ ﺍﻟﻔﻮﺿﻰ ﺍﻟﻨﺎﲡﺔ ﻣﻦ ﻫﺬﺍ‪ .‬ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ ﳍـﺬﺍ ﻫـﻮ‬
‫ﻓﻮﺿﻰ ﺍﻟﻘﻴﻢ ﰒ ﺍﻟﻨـﺰﺍﻉ ﺍﻟﺪﻣﻮﻱ ﻛﻨﺘﻴﺠﺔ ﻃﺒﻴﻌﻴﺔ‪ .‬ﻫﺬﻩ ﻫﻲ ﺍﳊـﺎﻝ ﺍﻟﺒﺎﺋـﺴﺔ‬
‫ﻟﻠﻮﻃﻦ ﺍﻵﻥ ﺍﻟﻐﺎﺭﻕ ﰲ ﺍﻟﻔﻮﺿﻰ ﻧﺘﻴﺠﺔ ﻫﺬﻩ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺍﳊﻴـﺎﺓ ﺩﻭﻥ‬
‫ﺃﺧﺬ ﺍﻟﻔﻄﺮﺓ ﻭﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﻧﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ‪.‬‬
‫ﰲ ﻓﻮﺿﻰ ﺍﳌﻔﺎﻫﻴﻢ ﻫﺬﻩ ﻣﻦ ﺍﳌﻔﻴﺪ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻣﻮﻗﻒ ﺍﳌﺘﻔﺮﳒﲔ ﻭﻣﻘﻠﺪﻱ‬
‫ﺍﻟﻐﺮﺏ‪ .‬ﻓﺎﻟﺪﻳﻦ ﻋﻨﺪ ﻫﺆﻻﺀ ﻳﻌﲏ ﺍﻟﺮﺟﻌﻴﺔ‪ ،‬ﻭﺍﻟﻮﻃﻦ ﻳﻌﲏ ﺍﻟﻄﻮﺭﺍﻧﻴﺔ‪ ،‬ﻭﺍﻷﻣﺔ ﺗﻌﲏ‬
‫ﺍﻟﻔﺎﺷﻴﺔ‪ .‬ﻭﻣﻦ ﺍﻟﺼﻌﺐ ﺃﻥ ﺗﻔﻬﻢ ﻣﺎ ﻳﻜﺘﺒﻪ ﻫﺆﻻﺀ ﺍﻟﺮﺍﻛﻀﻮﻥ ﻭﺭﺍﺀ ﺍﻟﺴﺮﺍﺏ ﻣﻨﺬ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻗﺮﻥ ﻭﻧﺼﻒ ﻗﺮﻥ‪ ،‬ﺇﺫ ﺑﻴﻨﻤﺎ ﻧﺮﺍﻫﻢ ﻳﺮﺑﻄﻮﻥ ﻛﻞ ﺍﻟﻄﺮﻕ ﻣﻊ ﺍﻟﻐـﺮﺏ‬
‫ﻭﻳﺴﻴﺤﻮﻥ ﰲ ﺗﻼﻟﻪ ﻭﺳﻬﻮﻟﻪ‪ ،‬ﻭﻳﺼﺒﺢ ﺍﻟﻐﺮﺏ ﻗﺒﻠﺘـﻬﻢ ﺍﻟﻮﺣﻴـﺪﺓ ﻟـﺴﻨﻮﺍﺕ‬
‫ﻭﺳﻨﻮﺍﺕ ﻓﺄﻧﺖ ﻻ ﲡﺪ ﻟﺪﻯ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﺍﻟﻐﺮﻳﺒﺔ ﺃﻱ ﻓﻜﺮ ﺟـﺪﻱ‪ .‬ﰒ ﺇﺫﺍ ‪‬ـﻢ‬
‫ﳝﻄﺮﻭﻥ ﺍﻟﻐﺮﺏ ﺑﻜﻞ ﻗﻮﺍﻫﻢ ﺑﻮﺍﺑﻞ ﻣﻦ ﺍﻟﺮﺻـﺎﺹ ﻭﻳﺪﻣﻐﻮﻧـﻪ ﺑﺎﻻﺳـﺘﻌﻤﺎﺭ‬
‫ﻭﺍﻹﻣﱪﻳﺎﻟﻴﺔ‪ .‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ "ﺍﻟﺘﻐﺮﺏ" ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﻟﺘﻐﺮ‪‬ﺏ ﺃﻭ ﻋﺪﻣﻪ ﱂ ﻳﻜﻦ‬
‫ﻧﺘﻴﺠﺔ ﻓﻜﺮ ﻭﲢﻠﻴﻞ ﻭﺗﺄﻣﻞ ﺑﻞ ﻧﺘﻴﺠﺔ ﺇﻋﺠﺎﺏ ﺃﺟﻮﻑ ﻭﺣﺐ ﻣﻐﺎﻣﺮﺓ‪.‬‬
‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﺇﻥ ﺍﻟﻘﻴﺎﻡ ﺑﺘﺨﺮﻳﺐ ﺍﳌﻌﺎﱐ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﻠﻴﺔ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠـﺔ‬
‫ﺑﻴﻨﻤﺎ ﺃﺩﻯ ﺇﱃ ﺗﻨﺸﺌﺔ ﻓﺮﻳﻖ ﻣﻦ ﺍﳌﻠﺤﺪﻳﻦ ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﺃﺩﻯ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻵﺧـﺮ‬
‫ﺇﱃ ﻧﺸﻮﺀ ﻭﻇﻬﻮﺭ ﲨﺎﻋﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻻ ﻳﻌﺮﻑ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺣﺎﻭﻟـﺖ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﺘﻘﺪﱘ ﺧﺪﻣﺎﺕ ﺩﻳﻨﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻟﺴﺪ ﻫﺬﻩ ﺍﳊﺎﺟﺎﺕ ﺍﳌﺸﺮﻭﻋﺔ‪ .‬ﻭﻟﻜﻨﻬﺎ‬
‫ﻻ ﲤﻠﻚ ﻣﻨﺎﻫﺞ ﳏﺪﺩﺓ ﻭﻻ ﺃﺳﺎﻟﻴﺐ ﻣﺪﺭﻭﺳﺔ‪ .‬ﻭﺣﺎﻭﻟﺖ ﻛﻞ ﻣﻨﻬﺎ ‪-‬ﲟﻌﺰﻝ ﻋﻦ‬
‫ﺍﳉﻤﺎﻋﺎﺕ ﺍﻷﺧﺮﻯ‪ -‬ﺃﻥ ﺗﺸﻐﻞ ﺳﺎﺣﺔ ﻣﻦ ﺳﺎﺣﺎﺕ ﺍﳋﺪﻣﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ـﺎﻝ‪.‬‬

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‫ﻭﺣﺪﺛﺖ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻧﺰﺍﻋﺎﺕ ﻣﺮﻳﺮﺓ ﻣﺆﺳﻔﺔ ﻭﻧﻘﺎﺷﺎﺕ ﺣﺎﺩﺓ ﺑﲔ ﻓﻴﻨﺔ ﻭﺃﺧﺮﻯ‪،‬‬
‫ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻻ ﳝﻜﻦ ﺇﻧﻜﺎﺭﻫﺎ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﻐﻴﺐ ﺍﻹﺧﻼﺹ ﻣـﻦ ﺃﻱ ﻋﻤـﻞ‪،‬‬
‫ﻭﻳﺘﺪﺧﻞ ﺣﺐ ﺍﻟﻨﻔﺲ ﻭﺿﻴﻖ ﺍﻷﻓﻖ ﰲ ﺍﻷﻣﺮ ﻓﺈﻥ ﻓﻮﺿﻰ ﻫـﺬﻩ ﺍﻟﻨــﺰﺍﻋﺎﺕ‬
‫ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ﺗﺄﺧﺬ ﺃﺑﻌﺎﺩﹰﺍ ﻛﺒﲑﺓ ﻳﺼﻌﺐ ﻋﻼﺟﻬﺎ‪ .‬ﰲ ﻭﺳﻂ ﻛﻞ ﻫﺬﻩ ﺍﻟﻐﻮﺍﺋﻞ‬
‫ﻭﺍﳌﺼﺎﻋﺐ ﺃﺻﺒﺢ ﻗﻴﺎﻣﻨﺎ ﺣﱴ ﲝﻔﻆ ﻛﻴﺎﻧﻨﺎ ﻭﻭﺟﻮﺩﻧﺎ ﺑﺪﺭﺟـﺔ ﻛـﺒﲑﺓ ﻣـﻦ‬
‫ﺍﻟﺼﻌﻮﺑﺔ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﺩﻭﺍﻡ ﺗﻮﺳﻌﻨﺎ ﻭﻭﺻﻮﻟﻨﺎ ﺇﱃ ﻣﺮﺍﺣﻞ ﳕﻮ ﻛﺒﲑ ﺑﻔـﻀﻞ ﺭﺑﻨـﺎ‬
‫ﺍﻟﻜﺮﱘ ﻳﺴﺘﺪﻋﻲ ﻣﻨﺎ ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ‪.‬‬
‫ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺘﺠﻤﻊ ﺩﺍﺧﻞ ﳎﻤﻮﻋﺎﺕ ﺇﺣﺴﺎﺱ ﻣﻮﺟﻮﺩ ﰲ ﻓﻄﺮﺓ ﺍﻻﻧـﺴﺎﻥ‪،‬‬
‫ﻭﻻ ﺑﺪ ﻣﻦ ﻇﻬﻮﺭﻩ‪ .‬ﻭﺍﳌﻬﻢ ﻫﻨﺎ ﺟﻌﻞ ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﻣﻔﻴـﺪﹰﺍ ﺩﻭﻥ ﺿـﺮﺭ ﰲ‬
‫ﺍﻷﻗﻞ‪ .‬ﻓﺈﻥ ﱂ ﻳﻮﺟﻪ ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﺗﻮﺟﻴﻬﹰﺎ ﺣﺴﻨﹰﺎ ﺗﻄﻮﺭ ﻭﳕﺎ ﺑـﺸﻜﻞ ﻳـﻀﺮ‬
‫ﺑﺎﻹﻧﺴﺎﻥ ﻭﺑﻄﺒﻴﻌﺘﻪ‪ .‬ﻓﺈﻥ ﻏﹸﺬﻱ ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺸﻌﻮﺭ ﺑـﺄﻣﻮﺭ ﺳـﻠﺒﻴﺔ ﰲ‬
‫ﺍﻹﻧﺴﺎﻥ ﻛﺎﳉﻬﻞ ﻭﺍﻟﺘﻌﺼﺐ ﻭﺿﻴﻖ ﺍﻷﻓﻖ ﻓﺎﻧﺘﻈﺮ ﻋﻨـﺪ ﺫﻟـﻚ ﺍﻟﻨــﺰﺍﻋﺎﺕ‬
‫ﺍﻟﺪﻣﻮﻳﺔ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﻭﺳـﻌﺔ ﺍﻷﻓـﻖ ﻭﺍﻟﺘـﺴﺎﻣﺢ‬
‫ﻭﺍﳌﺮﻭﻧﺔ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻇﻬﺮ ﺍﻟﺘﻔﺎﻫﻢ ﻭﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﺍﳉﻤﺎﻋﺎﺕ‪ ،‬ﻭﻭﺻﻠﺖ‬
‫ﺇﱃ ﺭﺳﻢ ﺧﻂ ﺍﻟﺴﻼﻡ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﺳﻜﻨﺖ ﺭﺩﻭﺩ ﺃﻓﻌﺎﻟﻨﺎ ﺍﻟﻐﺎﺿﺒﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ‬
‫ﻓﻄﺮﺗﻨﺎ ﻭﺳﻴﻄﺮﻧﺎ ﻋﻠﻰ ﻣﺸﺎﻋﺮﻧﺎ‪.‬‬
‫ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻋﻮﺓ ﻭﺍﺣﺪﺓ ﻭﺍﳊﻖ ﲜﺎﻧﺒﻬﺎ ﻭﺍﻷﻫﺪﺍﻑ ﻭﺍﳌﺒـﺎﺩﺉ ﺍﻷﺳﺎﺳـﻴﺔ‬
‫ﻭﺍﺣﺪﺓ ﻓﺈﻥ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻟﻄﺮﻕ ﳚﺐ ﺃ ﹼﻻ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﻟﻠﺨـﻼﻑ‬
‫ﻭﺍﻟﻔﺮﻗﺔ‪ .‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻋﻲ ﻣﻦ ﺍﻟﺮﺳﻮﺥ ﻭﺍﻟﺜﺒﺎﺕ ﲝﻴﺚ ﻻ ﻳﻌﻄﻲ ﳎـﺎ ﹰﻻ‬
‫ﳍﺬﺍ ﺍﳋﻼﻑ‪ .‬ﻭﺇ ﹼﻻ ﻓﺈﻥ ﻇﻬﻮﺭ ﺑﻮﺍﺩﺭ ﺍﳋﻼﻑ ﻭﺍﻟﻔﺮﻗﺔ ﲟﻌﺎﺫﻳﺮ ﻭﺍﻫﻴﺔ ﻳﻌﺪ ﻣﺰﺍﺟﹰﺎ‬
‫ﻼ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﳌﺮﻭﺀﺓ ﺃﻭ ﺍﻹﺣﺴﺎﺱ ﺑﺎﳊﻖ ﻭﺍﻟـﺴﻌﻲ ﻣـﻦ‬ ‫ﺻﺒﻴﺎﻧﻴﹰﺎ ﻭﺩﻟﻴ ﹰ‬
‫ﺃﺟﻠﻪ‪ .‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻄﺮﻕ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﺘﻌـﺪﺩﺓ ﺑﺘﻌـﺪﺩ ﺍﻷﻧﻔـﺲ‬
‫ﻭﺍﻷﻣﺰﺟﺔ ﺑﺸﺮﻁ ﺑﻘﺎﺋﻬﺎ ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ‪ .‬ﻭﳚﺐ ﺃﻥ ﳛﺘـﺮﻡ‬
‫ﻛﻞ ﻃﺮﻳﻖ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﻭﺗﺆﻳﺪ ﻛﻞ ﺧﺪﻣﺔ ﻣﻘﺪﻣﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻵﺧﺮﻳﻦ ﻭﻛﺄ‪‬ﻢ ﻛﻔﺎﺭ ﺃﻭ ﺿﺎﻟﻮﻥ ﺃﻭ ﺁﲦﻮﻥ ﺃﻣﺮ ﺧﻄـﲑ ﻭﻻ‬

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 ‫ﻓﺎﺋﺪﺓ ﺗﺮﲡﻰ ﻣﻨﻪ ﺣﻴﺚ ﻳﺴﺘﻄﻴﻊ ﻛﻞ ﻭﺍﺣﺪ ﺃﻥ ﻳﺪﻋﻮ ﺇﱃ ﻃﺮﻳﻘﻪ ﻭﻳﻌﻠﻦ ﻋﻨـﻪ‬
‫ﻭﻳﻌﻴﺶ ﲝﺒﻪ‪ .‬ﻓﻬﺬﺍ ﻫﻮ ﻃﺮﻳﻖ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻌﻘﻞ ﻭﻣﻨﻄﻖ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻘﺮﺁﻥ ﻛﺬﻟﻚ‪.‬‬
‫ﻫﻨﺎ ﻳﻨﺸﻐﻞ ﻛﻞ ﻭﺍﺣﺪ ﺑﻄﺮﻳﻘﻪ ﻭﲟﺴﻠﻜﻪ ﺑﻜﻞ ﺣﺐ‪ ،‬ﻭﻻ ﳛﻤﻞ ﰲ ﻗﻠﺒﻪ ﺣﻘـﺪﹰﺍ‬
‫ﻭﺿﻐﻴﻨﺔ ﻟﻠﺠﻤﺎﻋﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻧﻘﺪﻩ ﳍﺎ ﻧﻘﺪﹰﺍ ﻋﺪﺍﺋﻴﹰﺎ ﻭﻫﺪﺍﻣﹰﺎ ﻭﻻﺫﻋﺎﹰ‪،‬‬
‫ﻭﻻ ﻳﺮﻯ ﺻﻌﻮﺩ ﲨﺎﻋﺘﻪ ﻭﺗﻘﺪﻣﻬﺎ ﻣﺮﺗﺒﻄﹰﺎ ﺑﺈﻧﻜﺎﺭ ﻭﺗﻀﻠﻴﻞ ﺍﳉﻤﺎﻋﺎﺕ ﺍﻷﺧﺮﻯ‪،‬‬
‫ﺑﻞ ﻳﺸﻌﺮ ﺑﺄﻥ ﺷﻌﻮﺭ ﺍﻷﺧﻮﺓ ﻳﺮﺑﻄﻪ ﻣﻌﻬﺎ‪ ،‬ﻓﻼ ﻳﺒﺤﺚ ﻋﻦ ﻫﻔﻮﺍ‪‬ﺎ ﻭﺃﺧﻄﺎﺋﻬﺎ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻳﺮﻯ ﻓﻀﺎﺋﻠﻬﺎ ﻭﺧﺪﻣﺎ‪‬ﺎ ﻳﻔﺮﺡ ﻭﻻ ﻳﺘﺄﺧﺮ ﻋﻦ ‪‬ﻨﺌﺘﻬﺎ‪ .‬ﻭﺍﳋﻼﺻﺔ‪ ،‬ﻳﺮﻯ‬
‫ﻧﻔﺴﻪ ﰲ ﺳﺒﺎﻕ ﺧﲑ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻻ ﻳﻨﺴﻰ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﺃﻧﻪ ﻣـﺸﺘﺮﻙ ﻣـﻊ‬
‫ﺍﻵﺧﺮﻳﻦ ﰲ ﲪﻞ ﻛﻨـﺰ ﲦﲔ ﻭﺃﻣﺎﻧﺔ ﻏﺎﻟﻴﺔ‪ .‬ﻭﻋﻨﺪ ﺫﻟﻚ ﻳﻌﺪ ﺍﻵﺧﺮﻳﻦ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺴﲑﻭﻥ ﻣﻌﻪ ﰲ ﺍﻻﲡﺎﻩ ﻧﻔﺴﻪ ﻭﻟﻠﻐﺎﻳﺔ ﻧﻔﺴﻬﺎ ﺃﺻﺪﻗﺎﺀ ﻭﻣﻌﺎﻭﻧﲔ ﻟﻪ‪ ،‬ﻓﻴﻌﻈﻢ ﻛﻞ‬
‫ﳒﺎﺡ‪ ،‬ﻭﻳﺼﻔﻖ ﻟﻜﻞ ﺳﻌﻲ ﻣﺸﻜﻮﺭ‪ ،‬ﻭﻳﻘﺒﻞ ﻛﻞ ﻳﺪ ﲤﺘﺪ ﺑﺎﳌﻌﻮﻧﺔ‪.‬‬
‫ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻨﺒﻮﻱ ﺍﻟﻜﺮﱘ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻔﻬﻢ ﺍﻟﺴﺎﺋﺪ ﺑﲔ ﺍﻟﻨـﺎﺱ‪ ،‬ﻭﻛـﺎﻥ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﻟﻌﻤﻠﻲ ﺍﳌﻌﺎﺵ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ‪ .‬ﻓﺎﳉﻮ ﺍﻟﻌﺎﻡ ﻛﺎﻥ ﻣﺸﺒﻌﹰﺎ ﺑﺮﻭﺡ ﺍﻷﺧﻮﺓ‬
‫ﻭﺭﻭﺡ ﺍﻟﺘﺂﻟﻒ‪ ،‬ﻭﱂ ﻳﺘﻌﺮﺽ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺎﺑﻠﻴﺎﺕ ﺍﳌﺨﺘﻠﻔـﺔ ﻭﺍﳌﺘﻌـﺪﺩﺓ ﻷﻳـﺔ‬
‫ﺿﻐﻮﻁ‪ .‬ﻓﻔﻲ ﺍﻷﻣﻮﺭ ﺍﻟﻔﺮﻋﻴﺔ ﱂ ﻳﻜﻦ ﺍﺧﺘﻼﻑ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﺃﰊ ﺫﺭ ﻋﻦ ﻋﺒﺪ‬
‫ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻭﻻ ﺑﻼﻝ ﻋﻦ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﲨﻴﻌﹰﺎ ﺑـﺎﻻﺧﺘﻼﻑ‬
‫ﺍﻟﺒﺴﻴﻂ ﺃﻭ ﺍﳍﲔ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﺴﺘﻐﺮﺏ ﺃﺣﺪ ﻣﺜﻞ ﻫﺬﻩ ﺍﻻﺧﺘﻼﻓﺎﺕ‪.‬‬
‫ﺿﻤﻦ ﻣﻘﻴﺎﺱ ﻣﻌﲔ ﱂ ﻳﺘﻌﺮﺽ ﺃﺣﺪ ﻟﻨﻘﺪ ﺣﺐ ﺍﻟﻌﺸﲑﺓ ﺃﻭ ﺍﻟﻘﺒﻴﻠـﺔ ﺇﻥ ﱂ‬
‫ﻳﺆﺩ ﻫﺬﺍ ﺍﳊﺐ ﺇﱃ ﺇﳊﺎﻕ ﺿﺮﺭ ﺑﺎﻟﻮﺣﺪﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻓﻜﻤﺎ ﱂ ﻳﺘﻌﺮﺽ ﺃﺣـﺪ‬
‫ﺇﱃ ﺍﻟﻌﻨﻮﺍﻧﲔ ﺍﳌﺸﺮﻓﲔ ﻣﺜﻞ ﻋﻨﻮﺍﻥ ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﻋﻨﻮﺍﻥ ﺍﻷﻧﺼﺎﺭ‪ ،‬ﻛﺬﻟﻚ ﺑﻘـﻲ‬
‫ﺍﲰﺎ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻟﻘﺒﻴﻠﺔ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ‪" :‬ﻗﻮﻣﻮﺍ‬
‫ﻟﺴﻴﺪﻛﻢ" ﻛﺎﻥ ﻣﺘﻼﺋﻤﹰﺎ ﻣﻊ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﻛﻤﺎ ﻛﺎﻧﺖ ﻛﻞ ﻗﺒﻴﻠﺔ ﺗﺬﻫﺐ ﺇﱃ‬
‫ﺍﳉﻬﺎﺩ ﲢﺖ ﻗﻴﺎﺩﺍﺕ ﳐﺘﻠﻔﺔ‪ .‬ﻭﻟﻜﻦ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺣﺪﻩ ﻛﺎﻥ ﻫﻮ ﺍﻟﻐﺎﻳﺔ‬
‫ﺍﻟﻮﺣﻴﺪﺓ ﳍﻢ‪ .‬ﻭﻛﻤﺎ ﻛﺎﻥ ﻳﺴﻤﺢ ﻟﻠﻤﻔﺎﺧﺮﺓ ﻓﻴﻤﺎ ﺑﲔ ﻫﺬﻩ ﺍﻟﻘﻴﺎﺩﺍﺕ ﻭﻳﻐـﺾ‬
‫ﻋﻨﻬﺎ ﺍﻟﻨﻈﺮ ﺑﺸﺮﻁ ﺃ ﹼﻻ ﺗﻨﻘﻠﺐ ﺇﱃ ﺟﺪﺍﻝ ﺃﻭ ﺧﺼﺎﻡ‪.‬‬

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‫ﳊ ﹼﻔﺎﻅ ﻣﻦ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻓﻼﻥ ﻣﻦ ﻋﻨﺪﻧﺎ‪...‬ﺍﱁ" ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻔﺎﺧﺮﺍﺕ ﱂ ﻳﻜﻦ ﻣﻨﻬﺎ‬‫"ﺍ ﹸ‬
‫ﺑﺄﺱ‪ ،‬ﻭﺗﻘﺎﺑﻞ ﺑﺎﳌﺴﺎﳏﺔ‪ .‬ﻓﻘﺪ ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺴﺎﻋﺪﺓ ﰲ ﺍﻟﺴﻤﻮ ﺍﻟﺴﺮﻳﻊ ﳍﺆﻻﺀ‪.‬‬
‫ﺃﺟﻞ! ﻛﻞ ﻫﺬﺍ ﻛﺎﻥ ﻣﻮﺟﻮﺩﹰﺍ ﻭﻟﻜﻦ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻟﺘﻨﺎﻏﻢ ﻛﺎﻥ ﻣﻮﺟﻮﺩﹰﺍ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﻓﻔﻲ ﺳﺒﻴﻞ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻣﺮﺿﺎﺓ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﻫﻨﺎﻙ ﺍﻧﺴﺠﺎﻡ ﻭﺗﻨﺎﻏﻢ ﺑـﲔ‬
‫ﺍﻷﻓﺮﺍﺩ ﻛﺎﻻﻧﺴﺠﺎﻡ ﺍﳌﻮﺟﻮﺩ ﺑﲔ ﺍﻷﺻﻮﺍﺕ ﰲ ﺍﻟﺴﻤﻔﻮﻧﻴﺔ‪ ،‬ﺃﻱ ﻛﺎﻥ ﺻـﻮﺕ‬
‫ﻛﻞ ﻓﺮﺩ ﻣﺘﻨﺎﻏﻤﹰﺎ ﻭﻣﺘﻼﺋﻤﹰﺎ ﻣﻊ ﺍﳉﻮ ﺍﻟﻌﺎﻡ‪ .‬ﻛﺎﻥ ﺫﻟﻚ ﻣﻮﺟﻮﺩﹰﺍ ﻷﻥ ﻛﻞ ﻓـﺮﺩ‬
‫ﻛﺎﻥ ﻓﺮﺩﹰﺍ ﻧﺎﺿﺠﹰﺎ ﻭﻳﺘﺒﻊ ﺍﳊﻖ ﻭﻳﻄﲑ ﲜﻨﺎﺡ ﺍﻟﺸﻮﻕ ﰲ ﺃﻓﻖ ﻣﺎ ﻳﺮﺍﻩ ﻣﻘﺪﺳـﹰﺎ‪،‬‬
‫ﻭﻳﻄﻤﺢ ﰲ ﺭﺅﻳﺔ ﺷﻌﺎﺋﺮﻩ ﻭﻫﻲ ﺗﻌ ﹼﻈﻢ ﻭﺗﺒﺠﻞ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣﻬﻤﺎ ﻋﻨـﺪﻫﻢ ﻣـﻦ‬
‫ﺳﻴﻘﻮﻡ ‪‬ﺬﺍ ﺍﻷﻣﺮ‪ .‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﻠﻴﻞ ﻗﺪ ﺍﻧﻘﻀﻰ ﻭﺃﺷﺮﻕ ﺍﻟﺼﺒﺎﺡ ﻓﻠﻢ ﻳﻜﻦ ﻣﻬﻤـﺎ‬
‫ﻟﺪﻯ ﺃﺣﺪﻫﻢ ﺃﺃﻋﻄﻲ ﻟﻪ ﻣﻨﺼﺐ ﺳﻠﻄﺎﻥ ﺃﻡ ﺩﺭﺟﺔ ﻣﺘﺴﻮﻝ‪.‬‬
‫ﺇﻥ ﺍﳊﻮﺍﺭﻳﲔ ﺍﳉﺪﺩ ﻭﺍﻷﻧﺼﺎﺭ ﻫﻢ ﺍﳌﻀﺤﻮﻥ ﺍﻟـﺬﻳﻦ ﻳﻨـﺴﻮﻥ ﺳـﻌﺎﺩ‪‬ﻢ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﰲ ﺳﺒﻴﻞ ﺇﺳﻌﺎﺩ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻳﻔﺮﺣﻮﻥ ﺑﺴﻌﺎﺩﺓ ﺍﻵﺧـﺮﻳﻦ ﻓـﺮﺣﻬﻢ‬
‫ﺑﺪﺧﻮﻝ ﺍﳉﻨﺔ‪ .‬ﻭﻟﻌﻞ ﻣﻦ ﺃﺧﻄﺮ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﻗﺔ ﺣﺎﻟﻴﹰﺎ ﻓﺮﻗﺔ ﺍﳉﻤﺎﻋﺎﺕ ﺍﳌـﺴﺘﻨﺪﺓ‬
‫ﺇﱃ ﺃﺳﺎﺱ ﻋﺮﻗﻲ ﻭﻋﻨﺼﺮﻱ‪ .‬ﻭﻛﻮﻥ ﺍﻟﻐﺮﺏ ﻫﻮ ﻣﻨﺒﻊ ﻭﻣﺼﺪﺭ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺃﻣﺮ‬
‫ﺃﻛﻴﺪ ﻭﻗﻄﻌﻲ ﲝﻴﺚ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺸﻚ ﺑﻪ ﺃﻱ ﻣﺜﻘﻒ‪.‬‬
‫ﺃﺻﺒﺢ ﺍﻟﺼﺮﺍﻉ ﰲ ﻋﻬﺪﻧﺎ ﺍﳊـﺎﱄ ﺻـﺮﺍﻋﺎ ﺑـﲔ ﺍﳌﻌـﺴﻜﺮﺍﺕ ﻭﺑـﲔ‬
‫ﺍﻷﻳﺪﻭﻟﻮﺟﻴﺎﺕ ﺍﻟﱵ ﺗﺸﻤﻞ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ‪ .‬ﻭﲢﻮﻟﺖ ﺍﻟﺪﻧﻴﺎ ﻛﻠـﻬﺎ ﺇﱃ ﻗﺮﻳـﺔ‬
‫ﻛﺒﲑﺓ‪ ،‬ﻭﺗﻜﻮﻧﺖ ﺍﲢﺎﺩﺍﺕ ﻭﲡﻤﻌﺎﺕ ﻣﻌﻴﻨﺔ ﺗﻀﻢ ﺃﳑﺎ ﺷﱴ‪ ...‬ﰲ ﻣﺜـﻞ ﻫـﺬﺍ‬
‫ﺍﻟﻌﺼﺮ ﻓﺈﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻏﺮﻳﺐ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﰲ ﻣﻨﻄﻘﺔ ﻭﺑﻠﺪ ﳝﻠـﻚ ﺃﻓـﺮﺍﺩﻩ‬
‫ﻧﻔﺲ ﺍﻟﺒﻨﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻟﺬﺍ ﻓﺎﻟﻨﻈﺮ ﺇﻟﻴﻬﻢ ﻭﻛﺄ‪‬ﻢ ﳎﻤﻮﻋﺎﺕ ﻋﺮﻗﻴـﺔ ﳐﺘﻠﻔـﺔ‬
‫ﻭﻣﺘﻤﻴﺰﺓ ﻧﻈﺮﺓ ﺳﻄﺤﻴﺔ ﻭﻣﻀﺤﻜﺔ ﻭﺧﻄﺮﺓ ﻛﺬﻟﻚ ﳌﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ ﻣﻦ ﺑـﺬﻭﺭ‬
‫ﻓﺘﻨﺔ ﻭﺷﻘﺎﻕ ﻭﻓﻮﺿﻰ‪ .‬ﻭﻫﻲ ﻧﻈﺮﺓ ﻣﻀﺤﻜﺔ ﻷﻥ ﻭﻃﻨﻨﺎ ﲤﺎﺯﺟﺖ ﻓﻴﻪ ﺍﻷﻗـﻮﺍﻡ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﻧﺘﻴﺠﺔ ﻋﻴﺸﻬﺎ ﻣﻌﺎ ﻋﺼﻮﺭﺍ ﻋﺪﺓ‪ ،‬ﻭﱂ ﻳﻌﺪ ﲦﺔ ﻣﺎ ﻳﺪﻋﻰ ﺑــ"ﺍﻟـﺪﻡ‬
‫ﺍﻟﺼﺎﰲ ﺍﻟﻨﻘﻲ"‪ .‬ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺪﻡ ﺍﻟﺼﺎﰲ ﻣـﺴﺘﺤﻴﻞ ﻛﺎﺳـﺘﺤﺎﻟﺔ‬
‫ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ‪.‬‬

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‫ﻫﺬﺍ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﺗﻮﺟﺪ ﲡﻤﻌﺎﺕ ﳐﺘﻠﻔﺔ ﺳﻜﻨﺖ ﴰﺎﱄ ﻭﺟﻨﻮﰊ ﻭﺷـﺮﻗﻲ‬
‫ﻭﻏﺮﰊ ﺍﻷﻧﺎﺿﻮﻝ‪ ،‬ﻭﻫﻨﺎﻙ ﻭﺳﻂ ﻫﺬﻩ ﺍﻟﺘﺠﻤﻌﺎﺕ ﳎﻤﻮﻋﺎﺕ ﺗﺪﻋﻲ ﺍﻧﺘﺴﺎ‪‬ﺎ ﺇﱃ‬
‫ﻋﺮﻕ ﻣﻌﲔ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﻛﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﻫﺬﻩ ﺍ‪‬ﻤﻮﻋﺎﺕ ﺃﺻﺒﺤﺖ ﺿـﺤﻴﺔ‬
‫ﳍﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻐﺮﻳﺒﺔ ﻋﻦ ﻋﻠﻢ ﺃﻡ ﺩﻭﻥ ﻋﻠﻢ‪ .‬ﺇﺫﻥ ﻓﻠﻢ ﻳﺒﻖ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍ‪‬ﻤﻮﻋﺎﺕ‬
‫ﺳﻮﺍ ًﺀ ﺃﻛﺎﻧﺖ ﺳﻴﺎﺳﻴﺔ ﺃﻡ ﻏﲑ ﺳﻴﺎﺳﻴﺔ ﺳﻮﻯ ﺍﻹﺻـﻐﺎﺀ ﺇﱃ ﺻـﻮﺕ ﺍﻟﻨﺒـﻮﺓ‬
‫ﷲ ‪‬ﺟﻤِﻴﻌـﹰﺎ ‪‬ﻭ ﹶﻻ‬
‫ﺤﺒ‪‬ـ ِﻞ ﺍ ِ‬
‫ﺼﻤ‪‬ﻮﺍ ِﺑ ‪‬‬
‫ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﺇﱃ ﻧﺪﺍﺋﻬﺎ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻌﺎﻡ ﴿ﻭﺍ ‪‬ﻋ‪‬ﺘ ِ‬
‫‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ﴾ ﻭﻛﻤﺎ ﺗﺄﺳﺴﺖ ﺃﺧﻮﺓ ﺻﺎﺩﻗﺔ ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﳝﻜﻦ ﺗﺄﺳﻴﺴﻬﺎ ﺃﻳﻀﹰﺎ ﺍﻵﻥ‪.‬‬
‫ﻭﻟﻜﻦ ﺑﺸﺮﻁ ﺃﻥ ﻳﺘﻢ ﺗﻨﺎﻭﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻬﻤﺔ ﺑﺎﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ‪ ،‬ﻭﺗﻮﺿﻊ ﲢﺖ‬
‫ﺍ‪‬ﻬﺮ ﺍﻹﳍﻲ‪.‬‬
‫ﺇﺫﻥ ﻓﻤﻦ ﺍﻵﻥ ﻓﺼﺎﻋﺪﹰﺍ ﳚﺐ ﺃ ﹼﻻ ﻳﺘﻢ ﺗﻨﺎﻭﻝ ﻣﺴﺎﺋﻠﻨﺎ ﺍﳌﻬﻤﺔ ﺑﺸﻜﻞ ﻋﺎﻃﻔﻲ‬
‫ﻭﲪﺎﺳﻲ‪ ،‬ﺑﻞ ﺿﻤﻦ ﻣﺒﺎﺩﺋﻨﺎ ﺍﳌﻘﺪﺳﺔ ﻭﺑﺸﻌﻮﺭ ﲨﺎﻋﻲ ﻳﻘﻆ ﻭﰲ ﺇﻃﺎﺭ ﻣﻦ ﻋﻘﺪ‬
‫ﺍﺟﺘﻤﺎﻋﻲ‪ .‬ﺫﻟﻚ ﻷﻥ ﻗﻴﺎﻡ ﺍﻟﻘﻮﻯ ﺍﳋﺎﺭﺟﻴﺔ ﺑﺘﻘﺪﱘ ﺑﺪﺍﺋﻞ ﳐﺘﻠﻔـﺔ‪ ،‬ﻭﻇﻬـﻮﺭ‬
‫ﲨﺎﻋﺎﺕ ﻣﻦ ﺑﻴﻨﻨﺎ ﺗﺮﻛﺾ ﻭﺭﺍﺀ ﻣﻨﺎﻓﻌﻬﺎ ﻓﻘﻂ‪ ،‬ﻭﺿـﻌﻒ ﻭﺍﻫﺘـﺰﺍﺯ ﺍﻟﺘـﻮﻗﲑ‬
‫ﻭﺍﻻﺣﺘﺮﺍﻡ ﻟﻠﻐﺎﻳﺎﺕ ﻭﺍﳌﺜﻞ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭﺣﻠﻮﻝ ﺍﳌﻨﺎﻓﻊ ﺍﻟﺸﺨﺼﻴﺔ ﳏﻞ ﺩﻋﻮﺗﻨﺎ ﺍﻟﺴﺎﻣﻴﺔ‬
‫ﺟﻌﻞ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻗﻴﺎﻣﻨﺎ ﺑﺘﻘﻮﻳﺔ ﺍﻟﺮﺍﺑﻄﺔ ﺍﳌﻮﺟﻮﺩﺓ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ‪ .‬ﻭﻻ ﻳﺘﻢ ﻫﺬﺍ ﺇ ﹼﻻ‬
‫ﺑﺈﻇﻬﺎﺭ ﺍﻟﻨﻘﺎﻁ ﺍﳌﺸﺘﺮﻛﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ﻟﻜﻲ ﺗﺘﺮﺟﺢ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﻔﺮﻗﺔ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﻣﺜﻞ ﻭﺣﺪﺓ ﺃﺳﺲ ﺍﻹﳝﺎﻥ ﻭﺃﺳﺲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻌﻤﻞ ﻭﻭﺣﺪﺓ ﺍﻟـﻮﻃﻦ ﻭﺍﻟﺜﻘﺎﻓـﺔ‪،‬‬
‫ﻭﻭﺣﺪﺓ ﺍﳌﺎﺿﻲ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻷﻳﺎﻡ ﺍﻟﱵ ﺗﻘﺎﲰﻨﺎ ﻣﻌﹰﺎ ﺣﻠﻮﻫﺎ ﻭﻣﺮﻫـﺎ‪ ،‬ﻭﻭﺣـﺪﺓ‬
‫ﺍﳌﺼﲑ ﺍﳌﺸﺘﺮﻙ ﻭﻭﺣﺪﺓ ﺍﻷﻋﺪﺍﺀ ﰲ ﺍﳋﺎﺭﺝ‪ ...‬ﺃﺟﻞ ﻓﻬﺬﻩ ﺍﻟﻨﻘـﺎﻁ ﺍﳌﻘﺪﺳـﺔ‬
‫ﺍﳌﺸﺘﺮﻛﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ﺃﻗﻮﻯ ﺑﻜﺜﲑ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺜﺎﻧﻮﻳﺔ ﻭﺍﳉﺎﻧﺒﻴﺔ ﻟﻠﺨﻼﻑ ﻭﺃﻛﺜﺮ‬
‫ﻼ ﻭﻭﺯﻧﹰﺎ ﰲ ﺍﻟﻮﺍﻗﻊ ﺣﻴﺚ ﻻ ﲤﻠﻚ ﻋﻮﺍﻣﻞ ﺍﻟﺘﻔﺮﻗﺔ ﺃﻱ ﻋﻨﺎﺻﺮ ﺫﺍﺕ ﺑﺎﻝ‪.‬‬ ‫ﺛﻘ ﹰ‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﰎ ﺗﻨﺎﻭﻟﻪ ﻣﻦ ﻗﺒﻞ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ ﻣـﻦ ﻫـﺬﻩ‬
‫ﺍﻟﺰﺍﻭﻳﺔ‪ ،‬ﺇﺫ ﺃﺻﺒﺤﺖ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ‪-‬ﺍﻟﱵ ﻫﻲ ﺃﻫﻢ ﺭﻛﻦ‪ -‬ﺭﻣﺰﹰﺍ ﻟـﺼﻴﺎﻧﺔ ﺃﻱ‬
‫ﻓﺮﺩ ﻳﻨﻄﻖ ‪‬ﺎ‪ .‬ﻭﻫﻨﺎﻙ ﺣﻮﺍﺩﺙ ﻛﺜﲑﺓ ﺗﺆﻳﺪ ﻫﺬﺍ‪ ،‬ﻣﻨﻬﺎ ﺗﻌﺮﺽ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳـﺪ‬

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‫ﺤﻠﱠﻢ" ﻋﻦ ﳎﻠﺲ‬ ‫ﺇﱃ ﻋﺘﺎﺏ ﻭﺯﺟﺮ ﻗﻮﻱ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﱯ ‪ (١)،‬ﻛﺬﻟﻚ ﺇﺑﻌﺎﺩ " ‪‬ﻣ ‪‬‬
‫ﺍﻟﻨﱯ ‪ ‬ﻭﻋﺪﻡ ﻣﺴﺎﳏﺔ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻪ‪ .‬ﻭﻫﺬﻩ ﺍﳊﻮﺍﺩﺙ ﺗـﺒﲔ‬
‫ﺃﻱ ﺭﺍﺑﻄﺔ ﻫﻲ ﺍﻟﺮﺍﺑﻄﺔ ﺍﻟﻮﺛﻘﻰ ﻭﺍﻟﻘﻮﻳﺔ ﰲ ﻧﻈﺮ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻮﺿﻮﻉ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻮﺿﻮﺡ ﻓﻼ ﻳﺒﻘﻰ ﻫﻨﺎﻙ ﳎﺎﻝ ﻟﻌﺪﻡ ﺍﻟﺘﻔﺎﻫﻢ‬
‫ﻣﻊ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻭﻣﻊ ﺃﻫﻞ ﺍﻟﺴﺠﺪﺓ ﻭﻣﻊ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺒﻠﺔ ﻭﻋﺪﻡ ﺍﻟﺘﻜﺎﺗﻒ ﻣﻌﻬﻢ‪.‬‬
‫ﻼ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺘﻜﻔﲑﻫﻢ ﻭﺗﻀﻠﻴﻠﻬﻢ ﻭﲡﺮﳝﻬﻢ‪ .‬ﻓﻬﺬﺍ ﺍﻷﻣﺮ ﻻ ﻳﺴﻮﻍ ﻭﻻ‬ ‫ﻫﺬﺍ ﻓﻀ ﹰ‬
‫ﻳﻠﻴﻖ ﺑﺄﺻﺤﺎﺏ ﺍﻹﳝﺎﻥ ﻭﺑﺄﻭﱄ ﺍﻷﻟﺒﺎﺏ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﻫﺆﻻﺀ ﺍ ﹸﳌ ﹶﻜ ﱠﻔ ِﺮﻳﻦ ﻣـﻦ‬
‫ﺍﻷﺷﺨﺎﺹ ﺍﳌﺆﺛﺮﻳﻦ ﻋﻠﻰ ﺍﳉﻤﺎﻫﲑ‪ ،‬ﻓﺘﺼ ‪‬ﻮ ‪‬ﺭ ﻋﻨـﺪ ﺫﻟـﻚ ﻛﻴـﻒ ﺗﺘﻌـﺎﻇﻢ‬
‫ﻭﺗﺘﻀﺎﻋﻒ ﺍﳉﺮﺍﺋﻢ ﻭﻋﻤﻠﻴﺎﺕ ﺍﳍﺪﻡ ﺍﻟﱵ ﻳﻘﻮﻣﻮﻥ ‪‬ﺎ‪ .‬ﻭﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺑﺆﺳـﹰﺎ ﰲ‬
‫ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻫﻢ ﺍﻟﺰﻋﻤﺎﺀ ﻭﺍﻷﺋﻤﺔ ﻭﺍﳌﺮﺷﺪﻭﻥ ﺍﻟـﺬﻳﻦ ﺗﺘـﻀﺎﻋﻒ ﻧﺘـﺎﺋﺞ‬
‫ﺟﺮﺍﺋﻤﻬﻢ ﺁﻻﻑ ﺍﻷﺿﻌﺎﻑ ﻧﺘﻴﺠﻪ ﺃﻭﺿﺎﻋﻬﻢ ﻭﻗﻴﺎﺩ‪‬ﻢ ﻟﻠﺠﻤﺎﻋﺎﺕ‪.‬‬
‫ﻟﺬﺍ ﻓﺈﻧﻨﺎ ﻧﺘﻮﺟﻪ ﺇﱃ ﲨﻴﻊ ﺍﻟﺰﻋﻤﺎﺀ ﺍﳌﺮﺷﺪﻳﻦ ﻭﺍﻟﻘﺎﺩﺓ ﺑﺎﻟﺘﺬﻛﲑ ﺍﻵﰐ ﻟﻜـﻲ‬
‫ﻳﺒﺎﺩﺭﻭﺍ ﺑﺘﺄﻟﻴﻒ ﺍﻟﻘﻠﻮﺏ ﻭﺭﺃﺏ ﺍﻟﺼﺪﻉ‪ :‬ﻟـﻴﻜﻦ ﺣـﺒﻜﻢ ﷲ ﻭﺑﻐـﻀﻜﻢ ﷲ‪،‬‬
‫ﻭﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻨﻔﺲ‪ ،‬ﻷﻥ ﻣﻦ ﻳﺘﺒﻊ ﺃﻫﻮﺍﺀ ﻧﻔﺴﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳ‪‬ﺮﺿﻲ ﺍﳊﻖ‬
‫ﺗﻌﺎﱃ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳ‪‬ﺮﺿﻲ ﺍﻟﻨﺎﺱ‪ .‬ﺃﺣﺒﻮﺍ ﺃﺻﺪﻗﺎﺀﻛﻢ ﺿﻤﻦ ﻣﻘﺎﻳﻴﺲ "ﺍﳊـﻖ"‪،‬‬
‫ﻭﻻ ﺗﺒﺘﻌﺪﻭﺍ ﻋﻦ ﺍﳌﺮﻭﺀﺓ‪ .‬ﻭﺍﻧﺘﺒﻬﻮﺍ ﳌﺆﺍﻣﺮﺍﺕ ﺃﻋﺪﺍﺋﻜﻢ‪ ،‬ﻭﻻ ﺗﺴﻘﻄﻮﺍ ﰲ ﺣﺒﺎﺋﻠﻬﻢ‬
‫ﻭﻣﺼﺎﻳﺪﻫﻢ‪ ،‬ﻭﻻ ﲡﻌﻠﻮﺍ ﺍﳋﻼﻑ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﳋﻼﻑ ﰲ ﺍﻟﻔﻬﻢ ﻭﺳﺎﺋﻞ ﻟﻠﻔﺮﻗـﺔ‬
‫ﻭﻟﻠﻌﺪﺍﺀ‪ ،‬ﺑﻞ ﻋﺪﻭﺍ ﻫﺬﺍ ﺍﳋﻼﻑ ﻣﺼﺪﺭ ﻏﲎ ﻓﻜﺮﻱ‪.‬‬
‫ﻭﻟﻨﺬﻛﺮﻛﻢ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﺄﻥ ﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﳊﻘﺪ ﱂ ﻭﻟﻦ ﳛـﻞ ﺃﻱ ﻣـﺸﻜﻠﺔ‪،‬‬
‫ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﻨﺼﺮ ﻋﻨﺪ ﺍﳌﺪﻧﻴﲔ ﻭﺍﳌﺘﺤﻀﺮﻳﻦ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﻋﻦ ﻃﺮﻳﻖ ﺍﻹﻗﻨﺎﻉ‪.‬‬
‫ﺇﺫﻥ ﺗﻌﺎﻟﻮﺍ ﻧﻌﺎﻫﺪ ﺍﷲ ﻟﻠﻤﺮﺓ ﺍﻷﺧﲑﺓ ﻋﻠﻰ ﺍﻟﻮﺣﺪﺓ ﻭﻋﻠﻰ ﺍﻟﺘﺴﺎﻧﺪ ‪.‬‬
‫ﻻ ﺗﺘﺼﺮﻑ ﺃﺑﺪﹰﺍ ﻛﺤﻮﺍﺭﻱ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻭﻻ ﺗﻘﻞ ﻟﻜﻞ ﻣـﻦ ﺗﻘﺎﺑﻠـﻪ "ﺗﻌـﺎﻝ‬
‫ﻟﻨﺘﺤﺪ"‪ ،‬ﻷ‪‬ﺎ ﺩﻋﻮﺓ ﻟﻴﺴﺖ ﰲ ﳏﻠﻬﺎ‪ .‬ﺃﻣﺎ ﻋﻨﺪﻣﺎ ﺗﻘﻮﻝ ﻫﺬﺍ ﺑﺄﺳﻠﻮﺏ ﻣﻦ ﻳﺪﻋﻮ‬
‫)‪ (١‬ﰲ ﺇﺣﺪﻯ ﺍﻟﺴﺮﺍﻳﺎ ﺗﻘﺎﺑﻞ ﺃﺳﺎﻣﻪ ﻣﻊ ﺃﺣﺪ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻱ ﺑﺎﺩﺭ ﻓﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻭﻟﻜﻦ ﺃﺳﺎﻣﻪ ﻋﺪ ﻫﺬﺍ ﻭﺳﻴﻠﺔ ﺧﻼﺹ ﻣﻦ‬
‫ﺍﳌﻮﺕ ﻭﺃ‪‬ﺎ ﱂ ﺗﺼﺪﺭ ﻋﻦ ﺇﳝﺎﻥ ﻓﻘﺘﻠﻪ ﻓﻌﺎﺗﺒﻪ ﺍﻟﻨﱯ ‪ ‬ﻋﺘﺎﺑﹰﺎ ﻣﺮﹰﺍ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺍﻵﺧﺮﻳﻦ ﻟﻼﻧﻀﻤﺎﻡ ﺇﱃ ﳎﻤﻮﻋﺘﻪ ﻓﻬﻮ ﺧﻄﺄ ﺃﻛﱪ ﻭﻋﺪﻡ ﺗﻮﻗﲑ‪ ،‬ﺫﻟﻚ ﻷﻥ ﻣﺜـﻞ‬
‫ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻻ ﻳﻨﺘﺞ ﻋﻨﻪ ‪-‬ﺣﱴ ﻋﻨﺪ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺟﻨﻮﺣﹰﺎ ﻟﻠﺨﻴﺎﻝ‪ -‬ﺳـﻮﻯ‬
‫ﺯﻳﺎﺩﺓ ﺍﻟﺘﻌﺼﺐ ﳉﻤﺎﻋﺘﻪ‪ .‬ﺑﻞ ﻗﻢ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠـﻰ ﺧـﺪﻣﺎ‪‬ﻢ ﻭﺍﺣﺘـﺮﻡ ﻭﻭﻗـﺮ‬
‫ﻣﺮﺷﺪﻳﻬﻢ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﻠﲔ ﺣﱴ ﺃﻛﺜﺮﻫﻢ ﺧﺸﻮﻧﺔ‪.‬‬
‫ﻟﻜﻮﻧﻚ ﻣﺆﻣﻨﹰﺎ‪ ،‬ﻋﻠﻴﻚ ﺃﻥ ﺗﻨﻈﺮ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻛﻤﻬﺪ ﻟﻸﺧـﻮﺓ‪ ،‬ﻭﺍﲝـﺚ ﰲ‬
‫ﺗﺄﺳﻴﺲ ﻋﻼﻗﺔ ﻣﻊ ﻛﻞ ﻛﺎﺋﻦ‪ .‬ﺃﻣﺎ ﲡﺎﻩ ﺍﳌﺆﻣﻨﲔ ﻓﻼ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻟﻴﻨـﺎ ﺭﻗﻴـﻖ‬
‫ﺍﳊﺎﺷﻴﺔ ﻣﻌﻬﻢ‪ .‬ﻭﺇﻳ‪‬ﺎﻙ ﺇﻳﺎﻙ ﺃﻥ ﺗﻨﺘﻘﺪ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻫﻴﺄﻧﺎ ﻭﺃﻭﺻﻠﻨﺎ ﺑﻴﺪ ﻋﻨﺎﻳﺘـﻪ‬
‫ﻭﺣﻜﻤﺘﻪ ﺇﱃ ﻣﻮﺿﻌﻨﺎ ﺍﳊﺎﱄ‪ .‬ﻓﻤﻦ ﻳﺪﺭﻱ ﻓﻠﻌﻞ ﺍ‪‬ﺘﻤﻊ ﱂ ﻳﺼﻞ ﺑﻌﺪ ﺇﱃ ﺍﻟﻨﻀﺞ‬
‫ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﻟﻌﻞ ﻣﻦ ﺍﻷﺻﻮﺏ ﻟﻪ ﺃﻥ ﻳﺒﻘﻰ ﻣﺪﺓ ﰲ ﻭﺿﻌﻪ ﺍﳊﺎﱄ‪.‬‬
‫ﻋﻠﻴﻨﺎ ﺑﺄﲨﻌﻨﺎ ﺃﻥ ﻧﻄﺮﺡ ﺍﻟﻨﻘﺪ ﺟﺎﻧﺒﺎﹰ‪ ،‬ﻭﻧﻘﺘﺮﺏ ‪-‬ﻋﻠﻰ ﺍﻷﻗﻞ ﺑﻌﺾ ﺍﻟﺸﻲﺀ‪-‬‬
‫ﻣﻦ ﺗﻔﻮﻳﺾ ﺍﻷﻣﻮﺭ ﺇﱃ ﲡﻠﻲ ﺍﻷﻗﺪﺍﺭ‪ ،‬ﻭﻟﻴﻜﻦ ﺍﳌﻮﱃ ﻧﺼﲑﻧﺎ ﻭﻣﻌﻴﻨﻨﺎ‪.‬‬

‫ﺍﻷﻣﺔ ‪‬‬

‫ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﻋﺰﻣﻮﺍ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻨﺎﺻﺮ ﺻﺎﳊﺔ ﰲ ﺣﻴﺎﺓ ﺃﻣﺘﻬﻢ ﻗﺪ ﻳﻨﺴﻮﻥ‬

‫ﻣﻨﺎﻓﻌﻬﻢ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻻ ﻳﻨﺴﻮﻥ ﺃﺑﺪﹰﺍ ﺃﻱ ﻣﻨﻔﻌﺔ ﻣﻦ ﻣﻨﺎﻓﻊ ﺍﻷﻣـﺔ ﻣﻬﻤـﺎ‬
‫ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﳌﻨﻔﻌﺔ ﺿﺌﻴﻠﺔ‪.‬‬
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‫ﺃﻋﻠﻰ ﺍﻷﻣﻢ ﻗﺪﺭﹰﺍ ﻫﻲ ﺍﻷﻣﺔ ﺍﻟﱵ ﺗﺴﲑ ﺃﻣﻮﺭﻫﺎ ﰲ ﻇﻞ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘـﺂﻟﻒ‪،‬‬
‫ﻭﺍﻟﱵ ﺗﻌﻄﻲ ﺃﳘﻴﺔ ﻟﺮﺃﻱ ﺷﻌﺒﻬﺎ‪ .‬ﻭﻫﺬﺍ ﻳﺘﻌﻠﻖ ﺑﻘﻴﺎﻡ ﺃﻓﺮﺍﺩ ﻫﺬﻩ ﺍﻷﻣـﺔ ﺑﺘﻠﻘـﻲ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﻧﻔﺴﻬﺎ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
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‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻘﺪ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺍﻟﺬﻳﻦ ﳓﺒﻬﻢ ﻭﻧﺜﻖ ﰲ ﺣﺒﻬﻢ ﻟﻨﺎ ﺃﺣـﺐ‬
‫ﺷﻲﺀ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﺇ ﹼﻻ ﻓـﺈﻥ ﺍﻹﻧﺴـﺎﻥ ﻋﻼﻭﺓ ﻋﻠﻰ ﻓﻘﺪﻩ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺃﺻـﺪﻗﺎﺋﻪ‬

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 ‫ﻼ ﺑﺎﻟﻜﺜﲑ ﻣـﻦ ﻧﻮﺍﻗﺼﻪ‪ ،‬ﻭﳏﺮﻭﻣﺎ ﻣـﻦ ﺇﻣﻜﺎﻧﻴﺔ ﺗﻌﺪﻳﻠﻬﺎ‪.‬‬ ‫ﻳﺒﻘﻰ ﺟﺎﻫ ﹰ‬
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‫ﻣﻦ ﺃﻫﻢ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺃﺩﺕ ﺑﺄﻣﺘﻨﺎ ﺇﱃ ﺍﻟﻀﻌﻒ ﻫﻲ ﺳﺬﺍﺟﺘﻨﺎ ﺃﻣﺎﻡ ﺍﳋـﺎﺩﻋﲔ‬
‫ﺍﻟﺬﻳﻦ ﻇﻬﺮﻭﺍ ﰲ ﻣﺴﻮﺡ ﺍﻷﺻﺪﻗﺎﺀ ﺃﻣﺎﻣﻨﺎ‪ .‬ﻭﺍﳊﺎﻝ ﺃﻥ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃ ﹼﻻ ﻳﻨﺨﺪﻉ‬
‫ﺑﻜﻞ ﻭﻋﺪ‪ ،‬ﻭﺃ ﹼﻻ ﻳﺜﻖ ﺑﻜﻞ ﺩﻟﻴﻞ ﻃﺮﻳﻖ‪.‬‬
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‫ﺇﻥ ﺃﺻﺒﺤﺖ ﺍﳊﻴﻠﺔ ﻭﺍﳋﺪﺍﻉ ﰲ ﻧﻈﺮ ﺃﻣﺔ ﻣﺎ ﺩﻟﻴﻞ ﻋﻘﻞ ﻭﺫﻛﺎﺀ ﻓـﺎﻋﻠﻢ ﺃﻥ‬
‫ﺍﻟﺴﺮﻃﺎﻥ ﻗﺪ ﺳﺮﻯ ﰲ ﺟﺴﺪ ﺗﻠﻚ ﺍﻷﻣﺔ ﺳﺮﻳﺎﻧﹰﺎ ﻻ ﻳﺮﺟﻰ ﻣﻌﻪ ﺷﻔﺎﺀ‪ .‬ﺃﻣﺎ ﻣـﺎ‬
‫ﻳﺒﺪﻭ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺘﺤﺴﻦ ﰲ ﺟﺴﺪ ﺍﻷﻣﺔ ﻓﻠﻴﺴﺖ ﺳﻮﻯ ﲰﻨﺔ ﺳﺒﺒﺘﻬﺎ ﺍﻷﻭﺭﺍﻡ‬
‫ﺍﳋﺒﻴﺜﺔ ﻭﻟﻴﺴﺖ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻘﻮﺓ‪.‬‬
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‫ﺍﻷﻣﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﺃﻓﺮﺍﺩﻫﺎ ﻋﻼﻗﺎﺕ ﻗﻮﻳﺔ ﻛﻘﻮﺓ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻌﺎﺋﻠﻴﺔ ﺗﻜﻮﻥ ﻣﺮﺷﺤﺔ ﻟﻠﺴﲑ ﳓﻮ ﺍﻷﻣﺎﻡ ﺑﺜﺒﺎﺕ‪ .‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟـﻮﺩ‬
‫ﻣﻔﻘﻮﺩﹰﺍ ﺑﲔ ﺃﻓﺮﺍﺩﻫﺎ ﻭﺍﻟﺜﻘﺔ ﻣﻌﺪﻭﻣﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺍﻟﻌﺪﺍﺀ ﺳﺎﺭﻳﹰﺎ‪ ،‬ﻓﻤﺜـﻞ ﻫـﺬﻩ‬
‫ﻼ ﻟﻠﻤﺴﺘﻘﺒﻞ‪.‬‬‫ﺍﻷﻣﺔ ﻟﻦ ﺗﻜﻮﻥ ﺃﻣﺔ ﺑﺎﳌﻌﲎ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻻ ﲤﻠﻚ ﺃﻣ ﹰ‬

‫ﺍﻹﻧﺴﺎﻥ ‪‬‬

‫ﺍﻹﻧﺴﺎﻥ ﻛﺎﺋﻦ ﳎﻬﺰ ﺑﺎﻷﺣﺎﺳﻴﺲ ﺍﻟﻌﻠﻮﻳﺔ ﺫﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻠﻔﻀﻴﻠﺔ‪ ،‬ﻭﻋﺎﺷـﻖ‬

‫ﻟﻸﺑﺪﻳﺔ ﻭﻟﻠﺨﻠﻮﺩ‪ .‬ﻓﺄﻛﺜﺮﻫﻢ ﺑﺆﺳﹰﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﳌﻈﻬﺮ ﳛﻤﻞ ﰲ ﺟﻮﺍﳓـﻪ ﺣﺒـﹰﺎ‬
‫ﻟﻠﺨﻠﻮﺩ ﻭﻋﺸﻘﹰﺎ ﻟﻠﺠﻤﺎﻝ ﻭﺇﺣﺴﺎﺳﹰﺎ ﺑﺎﻟﻔﻀﻴﻠﺔ‪ .‬ﻭﻃﺮﻳـﻖ ﺍﻟـﺴﻤﻮ ﺑﺎﻹﻧـﺴﺎﻥ‬
‫ﻭﺍﻻﺭﺗﻔﺎﻉ ﺑﻪ ﳓﻮ ﺍﳋﻠﻮﺩ ﻳﻜﻮﻥ ﺑﺘﻨﻤﻴﺔ ﻫﺬﻩ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﻭﺍﻟﻘﺎﺑﻠﻴﺎﺕ ﻋﻨﺪﻩ‪.‬‬
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‫ﺇﻧﺴـﺎﻧﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻻ ﺗﺮﺗﺒﻂ ﲜﺴﺪﻩ ﺍﳌﺎﺩﻱ ﺍﻟﻔﺎﱐ‪ ،‬ﺑـﻞ ﻫﻲ ﰲ ﺭﻭﺣـﻪ‬
‫ﺍﳌﺸﺘﺎﻕ ﺇﱃ ﺍﳋﻠﻮﺩ‪ .‬ﻭﻫﺬﺍ ﻫـﻮ ﺍﻟﺴﺒﺐ ﺍﻟﻜﺎﻣﻦ ﻭﺭﺍﺀ ﻋـﺪﻡ ﻭﺻــﻮﻟﻪ ﺇﱃ‬

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 ‫ﺍﻹﺷـﺒﺎﻉ ﻭﺍﻟﺮﺿﺎ ﺃﺑـﺪﹰﺍ ﻋﻨـﺪﻣﺎ ﻳﻌﺎﻣﻞ ﻭﻛﺄﻧﻪ ﺟﺴﺪ ﻓﻘﻂ‪.‬‬
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‫ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﻭﺃﻛﺜﺮﻫﻢ ﺣﻈﹰﺎ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺘﻌﻠﻖ ﺃﺑﺪﹰﺍ ﺑﻌﺸﻖ ﻣﺎ ﻭﺭﺍﺀ ﻫـﺬﺍ‬
‫ﺍﻟﻌﺎﱂ‪ ...‬ﺑﻌﺸﻖ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﻘﻀﻮﻥ ﺃﻋﻤﺎﺭﻫﻢ ﰲ ﺍﻟﺴﺠﻦ ﺍﻟـﻀﻴﻖ‬
‫ﻷﺟﺴﺎﺩﻫﻢ ﻓﻬﻢ ﺑﺆﺳﺎﺀ ﻭﺗﻌﻴﺴﻮ ﺍﳊﻆ ﻭﺳﺠﻨﺎﺀ ﻭﺇﻥ ﻋﺎﺷﻮﺍ ﰲ ﺍﻟﻘﺼﻮﺭ‪.‬‬
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‫ﺍﻟﻮﻇﻴﻔﺔ ﺍﻷﻭﱃ ﻟﻺﻧﺴﺎﻥ ﻫﻲ ﺍﻛﺘﺸﺎﻑ ﻧﻔﺴﻪ ﻭﻣﻌﺮﻓﺘﻬﺎ‪ ،‬ﰒ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺭﺑﻪ‬
‫ﺑﻌﺪ ﻭﺿﻮﺡ ﻣﺎﻫﻴﺔ ﻧﻔﺴﻪ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻪ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﺘﻌﺮﻓﻮﻥ ﻋﻠﻰ ﻣﺎﻫﻴﺔ ﺃﻧﻔﺴﻬﻢ‬
‫ﻭﻻ ﻳﺪﺭﻛﻮ‪‬ﺎ ﻭﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﺄﺳﻴﺲ ﻋﻼﻗﺔ ﻣﻊ ﺧﺎﻟﻘﻬﻢ ﺍﳉﻠﻴﻞ‪ ...‬ﻫﺆﻻﺀ ﻣﻦ‬
‫ﺫﻭﻱ ﺍﳊﻈﻮﻅ ﺍﻟﻨﻜﺪﺓ‪ ،‬ﳝﺮﻭﻥ ‪‬ﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﻳﻔﺎﺭﻗﻮ‪‬ﺎ ﻭﻫﻢ ﻻ ﻳﻌﺮﻓـﻮﻥ ﻗﻴﻤـﺔ‬
‫ﺍﻟﻜﻨـﺰ ﺍﻟﺬﻱ ﳛﻤﻠﻮﻧﻪ ﺑﲔ ﺟﻮﺍﳓﻬﻢ ﻣﺜﻞ ﻣﺮﻭﺭ ﺍﳊﻤﺎﻟﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓـﻮﻥ‬
‫ﻗﻴﻤﺔ ﺍﻟﻜﻨﻮﺯ ﺍﻟﱵ ﳛﻤﻠﻮ‪‬ﺎ‪.‬‬
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‫ﺍﻹﻧﺴﺎﻥ ﻛﺎﺋﻦ ﻋﺎﺟﺰ ﲝﺪ ﺫﺍﺗﻪ‪ ،‬ﻭﻟﻜﻦ ﻻ ﲣﻔﻰ ﻋﻦ ﺍﻟﻨﻈﺮ ﺣﻘﻴﻘﺔ ﻭﺍﺿﺤﺔ‬
‫ﻭﻫﻲ ﺃﻧﻪ ﻳﺒﺪﻱ ﻣﻘﺪﺭﺓ ﻛﺒﲑﺓ ﻋﻨﺪﻣﺎ ﻳﺴﺘﻨﺪ ﺇﱃ ﺻﺎﺣﺐ ﺍﻟﻘـﺪﺭﺓ ﺍﻟﻼ‪‬ﺎﺋﻴـﺔ‪.‬‬
‫ﺃﺟﻞ! ﻋﻨﺪﻣﺎ ﻳﺴﺘﻨﺪ ﺇﱃ ﺻﺎﺣﺐ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻼ‪‬ﺎﺋﻴﺔ ﻳﻨﻘﻠﺐ ﻣﻦ ﻗﻄﺮﺓ ﺇﱃ ﺳـﻴﻞ‪،‬‬
‫ﻭﻣﻦ ﺫﺭﺓ ﺇﱃ ﴰﺲ ﻭﻣﻦ ﻣﺘﺴﻮﻝ ﺇﱃ ﺳﻠﻄﺎﻥ‪.‬‬
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‫ﺑﻘﺪﺭ ﺗﻌﺎﻣﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻮﺍﺩﺙ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﺃﺧﺬﹰﺍ ﻭﻋﻄـﺎ ًﺀ‬
‫ﺗﻈﻬﺮ ﺷﺮﺍﺭﺍﺕ ﺍﳊﻜﻤﺔ ﰲ ﻗﻠﺒﻪ‪ .‬ﻭﻫﻜﺬﺍ ﻳﺘﻌﺮﻑ ﺇﱃ ﺫﺍﺗﻪ ﻭﻳﺼﻞ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﷲ‬
‫ﰒ ﻳﺴﻠﻚ ﻃﺮﻳﻖ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺗﻌﺎﱃ‪ ،‬ﺑﺸﺮﻁ ﺃ ﹼﻻ ﻳﻜﻮﻥ ﻗﺪ ﺿـ ﱠﻞ ﰲ ﺳـﻴﺎﺣﺘﻪ‬
‫ﺍﻟﻔﻜﺮﻳﺔ ﺍﱃ ﺣﺪ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻹﳊﺎﺩ‪ ,‬ﺃﻭ ﺗﻌﺮﺽ ﻣﺴﺒﻘﹰﺎ ﻟﻌﻤﻠﻴﺔ ﻏﺴﻞ ﺩﻣﺎﻏﻪ‪.‬‬
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‫ﺍﻹﻧﺴﺎﻥ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺍﻟﻨﻘﺎﻁ ﺍﳌﺸﺘﺮﻛﺔ ﺑﻴﻨـﻪ ﻭﺑـﲔ‬
‫ﺍﻷﺣﻴﺎﺀ ﺍﻷﺧﺮﻯ‪ .‬ﻭﻳﺆﺩﻱ ﻭﻇﻴﻔﺘﻪ ﰲ ﺇﺩﺍﻣﺔ ﺍﻟﻨﺴﻞ ﺑـﺸﻌﻮﺭ ﻣـﻦ ﺍﳌـﺴﺆﻭﻟﻴﺔ‬

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‫ﻭﺑﺎﻟﺒﻘﺎﺀ ﺿﻤﻦ ﺍﳊﺪﻭﺩ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻷﺩﺍﺀ ﻫﺬﻩ ﺍﳌﻬﻤﺔ‪ .‬ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺮﻛﺾ‬
‫ﻭﺭﺍﺀ ﺭﻏﺒﺎﺗﻪ ﺍﳉﺴﺪﻳﺔ ﻭﺷﻬﻮﺍ‪‬ﺎ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﻗﻠﺺ ﺍﳌﺴﺎﻓﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻷﺣﻴﺎﺀ‬
‫ﺍﻷﺧﺮﻯ‪.‬‬

‫ﺍﻟﺘﺮﺑﻴﺔ‬

‫ﻣﺴﺘﻘﺒﻞ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺘﻌﻠﻖ ﲟﺎ ﺗﺄﺛﺮ ﺑﻪ ﻭﺍﻧﻄﺒﻊ ﻋﻠﻴﻪ ﰲ ﻃﻔﻮﻟﺘﻪ ﻭﺷﺒﺎﺑﻪ ﻣـﻦ‬

‫ﺩﺭﻭﺱ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺴﻠﻮﻙ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻗﺪ ﻗﻀﻰ ﻃﻔﻮﻟﺘﻪ ﻭﺷﺒﺎﺑﻪ ﰲ ﺟﻮ ﺇﳚﺎﰊ ﻳﺮﰊ‬
‫ﺍﳌﺸﺎﻋﺮ ﺍﻟﻌﻠﻮﻳﺔ ﺗﻮﻗﻌﻨﺎ ﻛﻮﻧﻪ ﺇﻧﺴﺎﻧﹰﺎ ﳛﺘﺬﻯ ﺑﻪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳋﻠﻘﻴﺔ‪.‬‬
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‫ﺍﻹﻧﺴﺎﻥ ﺇﻧﺴﺎﻥ ﺑﻘﺪﺭ ﺑﻌﺪﻩ ﻋﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻘﺬﺭﺓ‪ .‬ﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﻗﻠﺒﻪ ﲢـﺖ‬
‫ﺳﻴﻄﺮﺓ ﺍﳌﺸﺎﻋﺮ ﺍﳋﺴﻴﺴﺔ‪ ،‬ﻭﺭﻭﺣﻪ ﲢﺖ ﻗﺒﻀﺔ ﺷﻬﻮﺍﺗﻪ ﻓﻬﻮ ﻭﺇﻥ ﺑﺪﺍ ﺇﻧﺴﺎﻧﹰﺎ ﰲ‬
‫ﻣﻈﻬﺮﻩ ﻓﻬﻨﺎﻙ ﺷﻜﻮﻙ ﺣﻮﻝ ﺣﻘﻴﻘﺘﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻳﻌﺮﻑ ﺍﳉﻤﻴﻊ ﺗﻘﺮﻳﺒﹰﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺘﺮﺑﻴﺔ ﺍﻟﺒﺪﻧﻴﺔ‪ .‬ﻭﻟﻜﻦ ﻣﻦ ﻳﻌـﺮﻑ ﻗﻴﻤـﺔ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻌﺎﻃﻔﻴﺔ ﺍﻟﱵ ﻫﻲ ﺍﻷﺻﻞ ﻗﻠﻴﻞ ﺟﺪﹰﺍ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻨـﺸﺄ ﰲ ﺍﻟﺘﺮﺑﻴـﺔ‬
‫ﺍﻷﻭﱃ ﺇﻧﺴﺎﻥ ﺍﳉﺴﺪ ﻭﺍﻟﻌﻀﻼﺕ‪ ،‬ﻭﻳﻨﺸﺄ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺇﻧﺴﺎﻥ ﺍﻟﺮﻭﺡ ﻭﺍﳌﻌﲎ‪.‬‬
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‫ﺇﻥ ﺇﺻﻼﺡ ﺃﻱ ﺃﻣﺔ ﻻ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﺸﺮﻭﺭ‪ ،‬ﺑﻞ ﺑﺘﺮﺑﻴﺔ ﺍﻷﺟﻴـﺎﻝ‬
‫ﺗﺮﺑﻴﺔ ﺻﺤﻴﺤﺔ ﻭﺑﺘﺜﻘﻴﻔﻬﺎ ﺛﻘﺎﻓﺔ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﺭﻓﻌﻬﺎ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﻖ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﺗﺒﺬﺭ ﺍﻟﺒﺬﻭﺭ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺧﻠﻴﻂ ﻣﻦ ﺍﻟـﺸﻌﻮﺭ ﺍﻟـﺪﻳﲏ‬
‫ﻭﺍﻟﺘﺎﺭﳜﻲ ﻭﺍﻷﻋﺮﺍﻑ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻮﻃﻦ‪ ،‬ﻓﺴﺘﺮﻯ ﻧﺒﺘﺎﺕ ﻭﺷﺘﻼﺕ ﻋﺪﺓ ﻭﻫـﻲ‬
‫ﺗﻨﺒﺖ ﰲ ﻣﻮﺿﻊ ﻛﻞ ﺷﺮ ﳏﺘﻪ‪.‬‬
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‫ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﺪﺭﺳﻬﺎ ﻟﻠﺼﻐﺎﺭ –ﺳـﻮﺍ ًﺀ ﺃﻛﺎﻧﺖ ﻧﺜـﺮﹰﺍ ﺃﻡ ﺷـﻌﺮﹰﺍ‪ -‬ﳚﺐ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻛﺘﺒﹰﺎ ﺗﻘﻮﻱ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺮﻭﺡ‪ ،‬ﻭﺗﻌﻄﻲ ﺍﻷﻣــﻞ ﻭﺍﻟﻌـﺰﻡ‪ .‬ﻭﻫﻜـﺬﺍ‬

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 ‫ﺗﺴـﺘﻄﻴﻊ ﺗﻮﻗﻊ ﻧﺸﻮﺀ ﺃﺟﻴــﺎﻝ ﻗﻮﻳﺔ ﺍﻹﺭﺍﺩﺓ‪ ،‬ﻣﺘﻴﻨﺔ ﺍﻷﻓﻜﺎﺭ‪.‬‬
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‫ﻭﻣﻊ ﺿﺮﻭﺭﺓ ﺗﻨﺸﺌﺔ ﺍﻟﺒﻨﺎﺕ ﺗﻨﺸﺌﺔ ﺧﺎﺻﺔ )ﻭﻇﺎﺋﻔﻬﻦ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﰲ ﺗﺮﺑﻴـﺔ‬
‫ﺍﻷﻃﻔﺎﻝ( ﲝﻴﺚ ﻳﻜ ‪‬ﻦ ﻣﺜﺎﻝ ﺍﻟﺮﻗﺔ ﻭﺍﳊﻨﺎﻥ‪ ،‬ﳚﺐ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﻦ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻔﻜﺮ‬
‫ﻭﺗﻐﺬﻳﺘﻬﻦ ﺑﺎﻟﻔﻜﺮ ﺍﳊﻖ ﲝﻴﺚ ﻳﻨﺸﺄﻥ ﻗﻮﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻗﻮﺓ ﺍﻟﻔـﻮﻻﺫ‪ .‬ﻭﺇ ﹼﻻ‬
‫ﺟﻌﻠﻨﺎﻫﻦ ﲝﺠﺔ ﺗﻨﺸﺄ‪‬ﻦ ﻋﻠﻰ ﺍﻷﺗﻴﻜﻴﺖ ﻭﺍﻟﺮﻗﺔ‪ -‬ﻧﺴﺎ ًﺀ ﻣﺴﻜﻴﻨﺎﺕ ﻭﻋﺎﺟﺰﺍﺕ‪.‬‬
‫ﻭﳚﺐ ﺃ ﹼﻻ ﻧﻨﺴﻰ ﺃﻥ ﺍﻟﻠﺒﺆﺓ ﺃﺳﺪ ﺃﻳﻀﹰﺎ‪.‬‬
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‫ﺍﻟﺘﺮﺑﻴﺔ ﲨﻴﻠﺔ ﲝﺪ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﳝﻠﻜﻬﺎ ﳛﺰ ﻋﻠﻰ ﺍﻟﺘﻘﺪﻳﺮ‪ .‬ﺃﺟﻞ ﺣﱴ ﺍﳉﺎﻫـﻞ‬
‫ﻳﻜﻮﻥ ﳏﺒﻮﺑﹰﺎ ﺇﻥ ﻛﺎﻥ ﻣﺆﺩﺑﹰﺎ‪ .‬ﻭﺍﻷﻣﻢ ﺍﶈﺮﻭﻣﺔ ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻣﻦ ﺍﻟﺜﻘﺎﻓـﺔ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﻠﻴﺔ ﺗﺸﺒﻪ ﺍﻷﺷﺨﺎﺹ ﺍﳌﺘﺴﻴﺒﲔ ﺍﳉﺎﻫﻠﲔ ﺍﻟﺬﻳﻦ ﻻ ﺗﺘﻮﻗﻊ ﻣﻨﻬﻢ ﻻ ﻭﻓﺎﺀ‬
‫ﻋﻨﺪ ﺻﺪﺍﻗﺘﻬﻢ ﻭﻻ ﺟﺪﻳﺔ ﻋﻨﺪ ﻋﺪﺍﻭ‪‬ﻢ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﺜﻘﻮﻥ ﺑﺄﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻳﺮﺟﻌﻮﻥ‬
‫ﺩﺍﺋﻤﹰﺎ ﺑﺎﳋﺴﺮﺍﻥ ﻭﺧﻴﺒﺔ ﺍﻷﻣﻞ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﻫﺆﻻﺀ ﻳﺒﻘﻮﻥ ﺩﻭﻥ ﺳﻨﺪ‬
‫ﻭﺩﻭﻥ ﻣﻌﻮﻧﺔ‪.‬‬
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‫ﺍﳌﺮﺑﻴﺎﺕ ﻭﺍﳌﺮﺑﻮﻥ ﺍﻟﺬﻳﻦ ﱂ ﻳﺘﺘﻠﻤﺬﻭﺍ ﻋﻠﻰ ﻳﺪ ﺧﺒﲑﺓ‪ ،‬ﻭﱂ ﻳﺘﻠﻘﻮﺍ ﺍﻟﺘﺮﺑﻴﺔ ﻣﻦ‬
‫ﻣﺼﺪﺭ ﻣﻮﺛﻮﻕ ﻳﺸﺒﻬﻮﻥ ﺍﻟﻌﻤﻲ ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺍﳌﺼﺎﺑﻴﺢ ﻹﻧﺎﺭﺓ ﺍﻟﻄﺮﻳﻖ ﺃﻣـﺎﻡ‬
‫ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﺍﻟﻮﻗﺎﺣﺔ ﻭﻋﺪﻡ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳌﺸﺎﻫﺪﺓ ﻋﻨﺪ ﺍﻟﺼﻐﺎﺭ ﺗﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺻﻔﺎﺀ‬
‫ﺍﻟﻨﺒﻊ ﺍﻟﺬﻱ ﻳﺘﻠﻘﻮﻥ ﻣﻨﻪ ﺍﻟﺘﺮﺑﻴﺔ‪ .‬ﻭﻋﺪﻡ ﺍﻟﺘﻮﺍﺯﻥ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻌﺎﺋﻠﺔ ﻣﻦ ﻧﺎﺣﻴـﺔ‬
‫ﺍﻟﺘﺼﺮﻑ ﺃﻭ ﺍﻟﻔﻜﺮ ﻳﻨﻌﻜﺲ ﰲ ﺭﻭﺡ ﺍﻟﻄﻔﻞ ﻭﻳﺘﻀـﺎﻋﻒ ﻫﻨــﺎﻙ‪ .‬ﻭﻣﻨـﻪ‬
‫ﻳﺴـﺮﻱ ﻃﺒﻌﹰﺎ ﺇﱃ ﺍ‪‬ﺘﻤﻊ‪.‬‬
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‫ﳚﺐ ﺃﻥ ﺗﻮﱃ ﺃﳘﻴﺔ ﻟﺪﺭﻭﺱ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﳌـﺪﺍﺭﺱ ﺑﻘـﺪﺭ‬
‫ﺍﻷﳘﻴﺔ ﺍﳌﻌﻄﺎﺓ ﻟﻠﺪﺭﻭﺱ ﺍﻷﺧﺮﻯ ﰲ ﺍﻷﻗﻞ‪ ،‬ﺣﱴ ﺗﺘﺮﰉ ﺃﺟﻴﺎﻝ ﻗﻮﻳﺔ ﰲ ﺧﻠﻘﻬـﺎ‬

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‫ﻭﺳﻠﻮﻛﻬﺎ ﻭﺭﻭﺣﻬﺎ ﻓﻴﺤﻮﻟﻮﺍ ﺭﺑﻮﻉ ﻫﺬﺍ ﺍﻟﻮﻃﻦ ﺇﱃ ﺟﻨﺔ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺷﻲﺀ ﻭﺍﻟﺘﺮﺑﻴﺔ‬
‫ﺷﻲﺀ ﺁﺧﺮ‪ .‬ﻓﻤﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻣﻌﻠﻤﲔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻘﻠـﺔ ﻓﻘـﻂ‬
‫ﻣﻨﻬﻢ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﺑﻴﹰﺎ‪.‬‬
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‫ﻣﻊ ﻛﻮﻥ ﺩﺭﻭﺱ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻬﻤﺔ ﻭﺿﺮﻭﺭﻳﺔ ﺟﺪﺍﹰ‪ ،‬ﺇ ﹼﻻ‬
‫ﺃﻥ ﺍﻷﳘﻴﺔ ﺍﳌﻌﻄﺎﺓ ﳍﺎ ﰲ ﺍﳌﺪﺍﺭﺱ ﻗﻠﻴﻠﺔ‪ .‬ﻓﺈﺫﺍ ﺍﺳﺘﻄﻌﻨﺎ ﻳﻮﻣﹰﺎ ﺃﻥ ﻧﺘﻼﰱ ﻫﺬﺍ ﺍﻻﻣﺮ‬
‫ﻭﻧﺴﺪ ﻫﺬﺍ ﺍﻟﻨﻘﺺ ﻧﻜﻮﻥ ﻗﺪ ﺧﻄﻮﻧﺎ ﺧﻄﻮﺓ ﻫﺎﻣﺔ ﺟﺪﹰﺍ ﰲ ﻣﻀﻤﺎﺭ ﺗﻘﺪﻡ ﻫـﺬﻩ‬
‫ﺍﻷﻣﺔ ﻭﺇﲣﺬﻧﺎ ﺃﺻﻮﺏ ﻗﺮﺍﺭ‪.‬‬
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‫ﺇﻥ ﺃﺭﻭﺍﺡ ﺍﻷﻃﻔﺎﻝ ﺃﺻﻔﻰ ﻣﺮﺁﺓ‪ ،‬ﻭﺃﺳﺮﻉ ﺁﻟﺔ ﺗﺼﻮﻳﺮ‪ .‬ﻭﺍﳌﺪﺭﺳﺔ ﺍﻷﻭﱃ ﳍﻢ‬
‫ﻫﻲ ﺑﻴﻮ‪‬ﻢ‪ ،‬ﻭﺃﻭﻝ ﺍﳌﺮﺑﲔ ﳍﻢ ﻫﻢ ﺃﻣﻬﺎ‪‬ﻢ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﺇﻋﺪﺍﺩ ﺍﻷﻣﻬﺎﺕ ﻛﻤﺮﺑﻴﺎﺕ‬
‫ﺻﺎﳊﺎﺕ ﺃﺳﺎﺱ ﻣﻬﻢ ﻣﻦ ﺃﺳﺲ ﺑﻘﺎﺀ ﺍﻷﻣﺔ‪.‬‬
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‫ﳌﺎ ﻛﺎﻧﺖ ﻣﺮﺣﻠﺔ ﻋﻤﺮ ﺍﻟﻄﻔﻞ ﻣﻨﺬ ﺍﻟﻮﻻﺩﺓ ﻭﺣﱴ ﺍﻟﺴﻨﺔ ﺍﳋﺎﻣـﺴﺔ ﺃﻛﺜـﺮ‬
‫ﺍﳌﺮﺍﺣﻞ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻼﺷﻌﻮﺭ ﻋﻨﺪﻩ ﻣﻨﻔﺘﺤﺎ‪ ،‬ﻛﺎﻥ ﻛﻞ ﻣﺎ ﻳﻘﺪﻡ ﻟﻪ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﺮﺣﻠﺔ ﻣﻦ ﺃﻣﺜﻠﺔ ﺣﺴﻨﺔ ﻭﻗﺪﻭﺓ ﺟﻴﺪﺓ ﺿﺮﻭﺭﻳﺔ ﻟﻪ ﻭﰲ ﳏﻠﻬﺎ‪.‬‬

‫ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﲟﺜﺎﺑﺔ ﻧﺒﻊ ﻫﺎﻡ ﺗﺮﺩﻩ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﰲ ﻣﺮﺍﺣﻞ ﺗﻄﻮﺭﻫﺎ ﺍﳋـﺎﺹ‬
‫‪‬ﺎ‪ .‬ﻭﻗﺪ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺩﺍﺋﻤﹰﺎ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﲔ ﺗﻼﺋﻢ ﻭﺗﻨﺎﻏﻢ ﺣﻴﺎﺓ ﺍﻷﻣﺔ ﻭﺍﲡﺎﻩ‬
‫ﻭﺍﺳﺘﻘﺎﻣﺔ ﺳﲑﻫﺎ‪ ،‬ﻭﺑﲔ ﺻﻔﺎﺀ ﻧﺒﻊ ﺛﻘﺎﻓﺘﻬﺎ‪.‬‬
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‫ﺍﻟﺜﻘﺎﻓﺔ ﻫﻲ ﻃﺮﺍﺯ ﻭﲰﺔ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺎﺷﺔ ﰲ ﳎﺘﻤﻊ ﻭﺍﻟﻨﺎﲡﺔ ﻣﻦ ﻋﺎﺩﺍﺕ ﻭﺗﻘﺎﻟﻴﺪ‬
‫ﻭﺗﺮﺑﻴﺔ ﻭﻟﻐﺔ ﻭﻓﻦ ﻭﻣﺸﺎﻋﺮ ﺫﻟﻚ ﺍ‪‬ﺘﻤﻊ‪ .‬ﻭﻛﻞ ﺟﺰﺀ ﻣﻨﻬﺎ ﻗﻄﻌﺔ ﻣﻬﻤـﺔ ﻣـﻦ‬

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‫ﺍﻷﺳﺲ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ‪ .‬ﻭﻋﺪﻡ ﺭﺅﻳﺔ ﻫﺬﻩ ﺍﻷﺳﺲ ﻭﺍﻟﻘﻮﺍﻋﺪ ﻳﻌـﺪ ﻋﻤﺎﻳـﺔ‪.‬‬
‫ﻭﻛﻞ ﳏﺎﻭﻟﺔ ﻹﺑﻌﺎﺩ ﺍ‪‬ﺘﻤﻊ ﻋﻨﻬﺎ ﻳﻌﲏ ﻭﺿﻊ ﺍ‪‬ﺘﻤﻊ ﰲ ﺣﲑﺓ ﻣﻦ ﺃﻣـﺮﻩ ﻭﺩﻭﻥ‬
‫ﺳﺒﻴﻞ ﻳﺴﻠﻜﻪ ﺃﻭ ﺇﺩﺍﺭﺓ ﺗﻮﺟﻬﻪ‪.‬‬
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‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﻗﺪ ﺗﻨﺘﻘﻞ ﻣﻦ ﳎﺘﻤﻊ ﺇﱃ ﺁﺧﺮ ﻧﺘﻴﺠﺔ ﺍﺣﺘﻜﺎﻙ ﺍﻻﻣﻢ ﺑﻌـﻀﻬﺎ ﻣـﻊ‬
‫ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﻣﺜﻠﻬﺎ ﰲ ﺫﻟﻚ ‪-‬ﲟﻘﻴﺎﺱ ﻣﺎ‪ -‬ﻣﺜﻞ ﺍﳌﺪﻧﻴﺔ‪ .‬ﻭﻟﻜﻦ ﺇﻥ ﱂ ﻳﺘﻢ ﻣﺮﻭﺭ‬
‫ﻫﺬﻩ ﺍﻟﺜﻘﺎﻓﺔ ﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻴﺔ ﺗﺼﻔﻴﺔ ﺿﺮﻭﺭﻳﺔ ﻳﻘﻮﻡ ‪‬ﺎ ﺭﻭﺡ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﻥ ﱂ ﺗﺘﻢ‬
‫ﻋﻤﻠﻴﺔ ﻓﺮﺯ ﻭﺍﺻﻄﻔﺎﺀ ﻓﻼ ﻣﻬﺮﺏ ﺁﻧﺬﺍﻙ ﻣﻦ ﺣﺪﻭﺙ ﺃﺯﻣﺔ ﺛﻘﺎﻓﻴﺔ ﻭﺃﺯﻣﺔ ﻣﺪﻧﻴﺔ‪.‬‬
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‫ﺗﺘﺸﻜﻞ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻤﺎﺯﺝ ﻭﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺍﻟﺪﻳﻦ ﺍﳊﻘﻴﻘـﻲ‬
‫ﻭﺑﲔ ﺍﳋﻠﻖ ﺍﻟﺴﺎﻣﻲ ﻭﺍﻟﻔﻀﻴﻠﺔ ﰲ ﺑﻮﺗﻘﺔ ﺍﻟﻌﻠﻮﻡ ﺍﳌﻬﻀﻮﻣﺔ ﺟﻴﺪﺍﹰ‪ ،‬ﻭﻭﺻﻮﻝ ﻫﺬﺍ‬
‫ﺍﳌﺰﻳﺞ ﺇﱃ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺍﻟﻨﻀﺞ‪.‬‬
‫ﻟﺬﺍ ﻻ ﳝﻜﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﳊﻘﻴﻘﻴﺔ ﰲ ﺃﻱ ﺟﻮ ﻣﻦ ﺍﻟﻼﺩﻳﻨﻴﺔ ﻭﺍﳍﺒﻮﻁ‬
‫ﺍﻷﺧﻼﻗﻲ ﻭﺍﳉﻬﻞ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻷﻱ ﺇﻧﺴﺎﻥ ﻳﻌﻴﺶ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳉﻮ ﺍﻻﺳـﺘﻔﺎﺩﺓ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﺒﻊ‪.‬‬
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‫ﺍﻷﻣﻢ ﺍﻟﱵ ﺗﺴﻌﻰ ﻹﺩﺍﻣﺔ ﺫﺍ‪‬ﺎ ﻭﺑﻘﺎﺋﻬﺎ ﻭﻟﻜﻨﻬﺎ ﺗﺴﻠﻢ ﻧﻔﺴﻬﺎ ﺇﱃ ﺣـﻀﺎﺭﺓ‬
‫ﻭﻣﺪﻧﻴﺔ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﺗﺸﺒﻪ ﺷﺠﺮﺓ ﻋﻠﻘﺖ ﻋﻠﻴﻬﺎ ﺃﲦﺎﺭ ﺷﺠﺮﺓ ﺃﺧـﺮﻯ‪ ...‬ﺃﻱ‬
‫ﺗﻜﻮﻥ ﳏﻞ ﺳﺨﺮﻳﺔ ﻭﺫﺍﺕ ﻣﻈﻬﺮ ﺧﺎﺩﻉ‪.‬‬
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‫ﺗﻈﻬﺮ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺗﻮﻟﺪ ﻭﺗﻨﻤﻮ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻷﻣﺔ ﻭﺍ‪‬ﺘﻤﻊ‪ .‬ﻭﺍﻟﺜﻘﺎﻓـﺔ ﺑﺎﻟﻨـﺴﺒﺔ‬
‫ﻟﻠﻤﺠﺘﻤﻊ ﲟﺜﺎﺑﺔ ﺍﻟﺰﻫﻮﺭ ﻭﺍﻟﺜﻤﺎﺭ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺠﺮﺓ‪ .‬ﻭﺍﻷﻣﻢ ﺍﻟـﱵ ﱂ ﺗـﻨﺠﺢ ﰲ‬
‫ﺇﻧﻀﺎﺝ ﺛﻘﺎﻓﺘﻬﺎ ﺃﻭ ﺍﻷﻣﻢ ﺍﻟﱵ ﻓﻘﺪﺕ ﺛﻘﺎﻓﺘﻬﺎ ﺗﺸﺒﻪ ﺍﻷﺷﺠﺎﺭ ﺍﻟﻌﻘﻴﻤﺔ ﺍﻟـﱵ ﻻ‬
‫ﺗﻌﻄﻲ ﺃﲦﺎﺭﺍﹰ‪ ،‬ﺃﻭ ﺍﻷﺷﺠﺎﺭ ﺍﻟﱵ ﺗﺴﺎﻗﻄﺖ ﺃﲦﺎﺭﻫﺎ ﻭﻓﻘﺪ‪‬ﺎ‪ .‬ﻭﺍﳌﺼﲑ ﺍﶈﺘﻢ ﺍﻟﺬﻱ‬

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 ‫ﻳﻨﺘﻈﺮ ﻣﺜﻞ ﻫـﺬﻩ ﺍﻷﺷـﺠﺎﺭ ﻫﻮ ﻗﻄﻌﻬﺎ ﻭﺍﺳـﺘﻌﻤﺎﳍﺎ ﺣﻄﺒﹰﺎ‪.‬‬
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‫ﻼ ﻣﺘﻤﻴﺰﹰﺍ ﰲ ﺣﻴﺎﺓ ﻛﻞ ﺃﻣﺔ‪ .‬ﻭﻛﻞ ﺛﻘﺎﻓﺔ ﺍﻣﺘﺰﺟﺖ ﻣﻊ ﻣﺎﺿﻲ‬‫ﲢﺘﻞ ﺍﻟﺜﻘﺎﻓﺔ ﳏ ﹰ‬
‫ﺍﻷﻣﺔ ﻭﺍﺭﺗﺒﻄﺖ ﲜﺬﻭﺭ ﺭﻭﺣﻬﺎ ﺗﺴﺘﻄﻴﻊ ﺇﻧﺎﺭﺓ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺘﻘﺪﻡ ﺃﻣﺎﻣﻬـﺎ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻨﻘﻴﺾ ﻣﻦ ﻫﺬﺍ ﻓﺈﻥ ﻗﻴﺎﻡ ﺍﻷﻣﺔ ﺑﺘﺴﻠﻴﻢ ﻧﻔﺴﻬﺎ ﺇﱃ ﺃﺣﻀﺎﻥ ﻓﻜﺮ ﻭﺛﻘﺎﻓﺔ‬
‫ﺃﺟﻨﺒﻴﺔ ﻭﺍﻟﺴﲑ ﻣﺘﺬﺑﺬﺑﺔ ﺫﺍﺕ ﺍﻟﻴﻤﲔ ﻭﺫﺍﺕ ﺍﻟﻴﺴﺎﺭ ﺳﻴﺆﺩﻱ ﺇﱃ ﺍﺿﻤﺤﻼﻝ ﺗﻠﻚ‬
‫ﺍﻷﻣﺔ ﻭﺗﻔﺴﺨﻬﺎ‪.‬‬

‫ﺍﻟﺸﺎﺏ‬

‫ﺍﻟﺮﺟﻞ ﺍﻟﺸﺎﺏ ﻣﺼﺪﺭ ﺃﻣﻞ ﻟﻠﻘﻮﺓ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﺬﻛﺎﺀ‪ .‬ﻓـﺈﻥ ﰎ ﺍﻻﻫﺘﻤـﺎﻡ‬

‫ﻼ" ﻳﺘﻐﻠﺐ ﻋﻠﻰ ﺍﳌﺼﺎﻋﺐ ﻭﺭﺟﻞ ﻓﻜﺮ ﻳﻨﲑ ﺍﻟﻘﻠﻮﺏ‬ ‫ﺑﺘﺮﺑﻴﺘﻪ ﻭﺗﻨﺸﺌﺘﻪ ﺃﺻﺒﺢ "ﻫﺮﻗ ﹰ‬
‫ﻭﻳﻌﻴﺪ ﺗﺮﺗﻴﺐ ﺍﻷﻣﻮﺭ ﻭﺗﻨﻈﻴﻤﻬﺎ‪.‬‬
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‫ﺍ‪‬ﺘﻤﻊ ﻳﺸﺒﻪ ﻭﻋﺎ ًﺀ ﺑﻠﻮﺭﻳﺎﹰ‪ ،‬ﻭﺍﻟﺸﺒﺎﺏ ﻫﻢ ﺍﻟﺴﺎﺋﻞ ﺍﻟﺬﻱ ﳝﻸ ﻫﺬﺍ ﺍﻟﻮﻋـﺎﺀ‬
‫ﻭﻳﻌﻄﻴﻪ ﺷﻜﻠﻪ ﻭﻟﻮﻧﻪ‪ .‬ﻭﻻ ﺃﺩﺭﻱ ﺃﻳﺴﺘﻄﻴﻊ ﺣﻮﺍﺭﻳﻮ ﺍﻟﻨﻈﺎﻡ ﰲ ﺍ‪‬ﺘﻤـﻊ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺪﻋﻮﻥ ﺍﻟﺸﺒﺎﺏ ﺩﻭﻣﹰﺎ ﺇﱃ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻟﻄﺎﻋﺔ ﺃﻥ ﻳﺘﺮﻳﺜﻮﺍ ﳊﻈﺔ ﻭﻳﻠﻘﻮﺍ ﻧﻈـﺮﺓ ﺇﱃ‬
‫ﺃﻧﻔﺴﻬﻢ؟‬
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‫ﺍﻷﻫﻮﺍﺀ ﺗﺸﺒﻪ ﺍﳊﻠﻮﻳﺎﺕ‪ ،‬ﺃﻣﺎ ﺍﻟﻔﻀﺎﺋﻞ ﻓﺘﺸﺒﻪ ﺃﻃﻌﻤﺔ ﻓﻴﻬﺎ ﺑﻌﺾ ﺍﳌﻠﻮﺣـﺔ‪.‬‬
‫ﻟﺬﺍ ﺃﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻟﺘﺨﻤﲔ ﺍﻟﺼﻨﻒ ﺍﻟﺬﻱ ﺳﻴﺨﺘﺎﺭﻩ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺼﻨﻒ ﺍﻟـﺬﻱ‬
‫ﺳﻴﺘﺮﻛﻪ ﺇﻥ ﺃﻋﻄﻴﺖ ﻟﻪ ﺣﺮﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ ﻛﺎﻣﻠﺔ؟ ﻫﺬﺍ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻨﺎ ﻣـﻀﻄﺮﻭﻥ‬
‫ﻟﺘﻨﺸﺌﺘﻬﻢ ﲝﻴﺚ ﻳﻜﻮﻧﻮﻥ ﻣﻊ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺿﺪ ﺍﻟﺮﺫﺍﺋﻞ ﻭﺿﺪ ﺍﻟﺴﻘﻮﻁ ﺍﻷﺧﻼﻗﻲ‪.‬‬
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 ‫ﺣﱴ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﻧﺼﻞ ﻓﻴﻬﺎ ﺑﺎﻟﺘﺮﺑﻴﺔ ﺇﱃ ﳒﺪﺓ ﺍﻟﺸﺎﺏ ﻧﺮﺍﻩ ﰲ ﺍﶈﻴﻂ ﺍﻟﺬﻱ‬
‫ﻧﺸﺄ ﻓﻴﻪ ﳛﻮﻡ ﲜﻨﻮﻥ ﺣﻮﻝ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻟﺸﻬﻮﺍﺕ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻟﺒﺼﲑﺓ ﻭﻋﻦ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﳌﻨﻄﻖ‪ .‬ﻭﻟﻜﻦ ﺇﻥ ﺃﻋﻄﻴﺖ ﻟﻪ ﺗﺮﺑﻴﺔ ﺗﺮﺑﻄﻪ ﲜﺬﻭﺭﻩ ﻭ‪‬ﻴﺌﻪ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ،‬ﺍﻧﻘﻠـﺐ‬
‫ﺇﱃ ﺷﺎﺏ ﻳﻌﻜﺲ ﺷﻌﻮﺭ ﺍﻷﻣﺔ ﻭﻓﻜﺮﻫﺎ ﻭﳝﺜﻠﻬﺎ‪.‬‬
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‫ﺇﻥ ﺗﻘﺪﻡ ﺍﻷﻣﺔ ﺇﱃ ﺍﻷﻣﺎﻡ ﺃﻭ ﺗﺮﺍﺟﻌﻬﺎ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﻭﺍﳓﻄﺎﻃﻬﺎ ﻣﺮﺗﺒﻂ ﺑﺎﻟﺘﺮﺑﻴﺔ‬
‫ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﺸﻌﻮﺭ ﺍﻟﺬﻱ ﺗﺘﺸﺮﺑﻪ ﺃﺟﻴﺎﳍﺎ ﺍﻟﺸﺎﺑﺔ‪ .‬ﻓﻄﺮﻳﻖ ﺍﻟﺘﻘﺪﻡ ﻣﻔﺘﻮﺡ ﺩﻭﻣـﹰﺎ‬
‫ﺃﻣﺎﻡ ﺍﻷﻣﻢ ﺍﻟﱵ ﺗﻌﺪ ﺷﺒﺎ‪‬ﺎ ﺇﻋﺪﺍﺩﹰﺍ ﺟﻴﺪﹰﺍ‪ .‬ﺃﻣﺎ ﺍﻷﻣﻢ ﺍﻟﱵ ‪‬ﻤـﻞ ﺷـﺒﺎ‪‬ﺎ ﻓـﻼ‬
‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﲣﻄﻮ ﺧﻄﻮﺓ ﻭﺍﺣﺪﺓ ﺇﱃ ﺍﻷﻣﺎﻡ‪.‬‬
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‫ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺮﻏﺒﻮﻥ ﰲ ﻣﻌﺮﻓﺔ ﻣﺴﺘﻘﺒﻞ ﺃﻱ ﺃﻣﺔ ﻭﺍﻟﺘﻨﺒﺆ ﺑﻪ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻨﻈﺮ ﺇﱃ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﳌﻌﻄﺎﺓ ﺇﱃ ﺷﺒﺎﺏ ﺗﻠﻚ ﺍﻷﻣﺔ‪ .‬ﻋﻨﺪ ﺫﻟﻚ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺘﺄﻛـﺪ ﺑـﺈ‪‬ﻢ‬
‫ﻳﺴﺘﻄﻴﻌﻮﻥ ﻫﺬﺍ ﻭﺃﻥ ﺃﺣﻜﺎﻣﻬﻢ ﺳﺘﻜﻮﻥ ﺻﺤﻴﺤﺔ ﻣﺌﺔ ﺑﺎﳌﺌﺔ‪.‬‬

‫ﺍﻟﻄﻔﻞ‬

‫ﳝﺜﻞ ﺍﻟﻄﻔﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺴﻞ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﲤﺜﻠﻪ ﺍﻟﺒﺬﺭﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻻﺳﺘﻤﺮﺍﺭ ﻧـﻮﻉ‬
‫ﻭﻧﺴﻞ ﺍﻟﺸﺠﺮﺓ‪ .‬ﻭﺍﻷﻣﻢ ﺍﻟﱵ ‪‬ﻤﻞ ﺃﻃﻔﺎﳍﺎ ﳏﻜﻮﻡ ﻋﻠﻴﻬﺎ ﺑﺎﻻﻧﻘﺮﺍﺽ‪ .‬ﻭﺍﻷﻣـﻢ‬
‫ﺍﻟﱵ ﺗﺪﻉ ﺃﻃﻔﺎﳍﺎ ﰲ ﺃﻳﺪﻱ ﺍﻷﺟﺎﻧﺐ ﻭﲢﺖ ﺗﺄﺛﲑ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺳﺮﻋﺎﻥ ﻣﺎ‬
‫ﺗﻔﻘﺪ ﻫﻮﻳﺘﻬﺎ‪.‬‬
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‫ﺃﻃﻔﺎﻟﻨﺎ ﺍﳊﺎﻟﻴﻮﻥ ﺳﻴﻜﻮﻧﻮﻥ ﺑﻌﺪ )‪ (٤٠-٣٠‬ﺳﻨﺔ ﺃﻛﺜﺮ ﺷﺮﺍﺋﺢ ﺍ‪‬ﺘﻤﻊ ﺗﺄﺛﲑﹰﺍ‬
‫ﻭﺇﻧﺘﺎﺟﹰﺎ ﻭﻓﻌﺎﻟﻴﺔ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻷﻃﻔﺎﻝ ﻧﻈﺮﺓ ﺍﺳﺘﺼﻐﺎﺭ ﻭﺍﺳـﺘﻬﺎﻧﺔ‬
‫ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﻣﺪﻯ ﺍﺳﺘﻬﺎﻧﺘﻬﻢ ﺑﻌﻨﺼﺮ ﻫﺎﻡ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻷﻣﺔ ﻭﺃﻥ ﳜﺠﻠﻮﺍ ﻟﺬﻟﻚ‪.‬‬
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‫ﻣﺎ ﻧﺮﺍﻩ ﺍﻟﻴﻮﻡ ﻣﻦ ﺳﻮﺀ ﰲ ﺃﺟﻴﺎﻟﻨﺎ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻭﻣﻦ ﻋـﺪﻡ ﻗﺎﺑﻠﻴـﺔ ﰲ ﺑﻌـﺾ‬
‫ﺍﻹﺩﺍﺭﻳﲔ ﻋﻨﺪﻧﺎ ﻭﻣﺎ ﺗﻌﻴﺸﻪ ﺃﻣﺘﻨﺎ ﻣﻦ ﻣﺼﺎﻋﺐ‪ ...‬ﺍﳌﺴﺆﻭﻟﻮﻥ ﻋﻦ ﻫﺬﻩ ﺍﳌﺸﺎﻛﻞ‬
‫ﻫﻢ ﺍﻹﺩﺍﺭﻳﻮﻥ ﻋﻨﺪﻧﺎ ﻗﺒﻞ ﺛﻼﺛﲔ ﺳﻨﺔ‪ .‬ﺃﻣﺎ ﺍﳌﺴﺆﻭﻟﻮﻥ ﺍﳊﺎﻟﻴﻮﻥ ﻋﻦ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻋﻦ‬
‫ﺍﻟﺘﻌﻠﻴﻢ ﻓﺴﻴﻜﻮﻧﻮﻥ ﻫﻢ ﺍﳌﺴﺆﻭﻟﲔ ﻋﻦ ﻛﻞ ﻣﺸﻜﻠﺔ ﺃﻭ ﻓﺎﺟﻌﺔ ﻭﻛﺬﻟﻚ ﻋﻦ ﻛﻞ‬
‫ﻓﻀﻴﻠﺔ ﻭﻛﻞ ﺧﲑ‪.‬‬
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‫ﻋﻠﻰ ﻛﻞ ﺃﻣﺔ ﺗﺮﻳﺪ ﺿﻤﺎﻥ ﻣﺴﺘﻘﺒﻠﻬﺎ ﺗﻮﺟﻴﻪ ﺑﻌﺾ ﻋﻨﺎﻳﺘﻬﺎ ﺇﱃ ﺗﺮﺑﻴﺔ ﻭﺗﻨﺸﺌﺔ‬
‫ﺃﻃﻔﺎﳍﺎ ﺍﻟﺬﻳﻦ ﺳﻴﻜﻮﻧﻮﻥ ﺭﺟﺎﳍﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺑﺪﻝ ﺗﺒﺬﻳﺮ ﻃﺎﻗﺘﻬﺎ ﻭﺳﻨﻮﺍ‪‬ﺎ ﻫﻨـﺎ‬
‫ﻭﻫﻨﺎﻙ‪ .‬ﻭﻣﻊ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳉﻬﻮﺩ ﺍﳌﺒﺬﻭﻟﺔ ﻫﻨـﺎ ﻭﻫﻨـﺎﻙ ﺳـﺘﺬﻫﺐ ﺃﺩﺭﺍﺝ‬
‫ﺍﻟﺮﻳﺎﺡ‪ ،‬ﺇ ﹼﻻ ﺃﻥ ﺃﻱ ﺟﻬﺪ ﻣﺒﺬﻭﻝ ﰲ ﺳﺒﻴﻞ ﺗﺮﺑﻴﺔ ﺍﻷﺟﻴﺎﻝ ﻳﻜـﻮﻥ ﻣـﺼﺪﺭﹰﺍ ﻻ‬
‫ﻳﻨﻀﺐ ﻣﻦ ﺍﳋﲑ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﻌﺪﻭﻥ ﺍﻵﻥ ﻭﺻﻤﺔ ﻋﺎﺭ ﰲ ﺟﺒﲔ ﺍ‪‬ﺘﻤﻊ ﻣﻦ ﺍﻷﺷﺮﺍﺭ ﻭﺍﻟـﺴﻜﲑﻳﻦ‬
‫ﻭﺍﻟﻔﻮﺿﻮﻳﲔ ﻭﻣﺪﻣﲏ ﺍﳌﺨﺪﺭﺍﺕ ﻫﻢ ﺍﻟﺬﻳﻦ ﰎ ﺇﳘﺎﻝ ﺗﺮﺑﻴﺘﻬﻢ ﻋﻨـﺪﻣﺎ ﻛـﺎﻧﻮﺍ‬
‫ﺃﻃﻔﺎ ﹰﻻ‪ .‬ﻭﺃﻣﺎﻡ ﺇﳘﺎﻟﻨﺎ ﺍﳊﺎﱄ ﻻ ﺃﺩﺭﻱ ﻫﻞ ﻓﻜﺮﻧﺎ ﺑﻨﻮﻋﻴﺔ ﺍﳉﻴﻞ ﺍﻟﻘـﺎﺩﻡ ﺍﻟـﺬﻱ‬
‫ﺳﻴﻤﻸ ﺳﺎﺣﺎﺗﻨﺎ ﻭﺷﻮﺍﺭﻋﻨﺎ ﻏﺪﺍﹰ؟‬
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‫ﻟﻦ ﺗﻜﻮﻥ ﺍﻷﻣﻢ ﺍﳌﺘﻘﺪﻣﺔ ﰲ ﺍﻟﺘﻘﻨﻴﺔ ﻭﰲ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻫﻲ ﺍﻷﻣﻢ ﺍﳌﺴﻴﻄﺮﺓ ﰲ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺑﻞ ﺳﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺴﻴﻄﺮﺓ ﰲ ﻳﺪ ﺍﻷﻣﻢ ﺍﻟﱵ ‪‬ﺘﻢ ﲟﺆﺳﺴﺔ ﺍﻟـﺰﻭﺍﺝ‬
‫ﻭﲟﺆﺳﺴﺔ ﺍﻟﻌﺎﺋﻠﺔ ﻭﺍﻟﱵ ﺗﻨﺠﺢ ﰲ ﺍﻟﺴﻤﻮ ﺑﺄﺟﻴﺎﳍﺎ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊـﻖ‬
‫ﺃﻣﺎ ﺍﻷﻣﻢ ﺍﻟﱵ ﻻ ﺗﻌﲑ ﺃﳘﻴﺔ ﳌﺆﺳﺴﺔ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻮﻻﺩﺓ ﻭﻻ ‪‬ﺘﻢ ﺑﺘﺮﺑﻴﺔ ﺃﺟﻴﺎﳍـﺎ‬
‫ﺣﺴﺐ ﻓﻠﺴﻔﺘﻬﺎ ﰲ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ ﳏﻜﻮﻡ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺘﺤﻠﻞ ﻭﺍﻟﺬﻭﺑﺎﻥ ﺑﲔ ﻓﻜﻲ‬
‫ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﺮﺣﻢ‪.‬‬

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 ‫ﺍﻟﺘﺠﺎﺭﺓ‬

‫ﺍﻟﺘﺠﺎﺭﺓ ﻫﻲ ﺩﻕ ﺑﺎﺏ ﺍﻟﺮﺯﺍﻕ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﻛﻞ ﺷﻲﺀ ﺑﻠﺴﺎﻥ ﺍﳌﺎﻝ ﻭﺍﻷﻣﺘﻌﺔ‪،‬‬

‫ﻭﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺑﺎﺑﻪ ﻃﻠﺒﹰﺎ ﻟﻠﺮﺯﻕ‪ .‬ﳚﺐ ﺃﻥ ﻳﺘﻢ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻋﻠﻰ ﺃ ﹼﻻ ﻳﺘﻢ ﻧﺴﻴﺎﻥ ﺃﻥ‬
‫ﺇﺳﻌﺎﻑ ﺃﻭ ﻋﺪﻡ ﺇﺳﻌﺎﻑ ﺍﻟﻄﻠﺐ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ﻭﺣﺪﻩ‪ .‬ﻭﻣﻬﻤـﺎ ﺗﻘـﺪﻡ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻓﺈﻥ ﺩﻭﺭ ﺍﻟﺘﺠﺎﺭﺓ ﺳﻴﺒﻘﻰ ﺩﻭﺭﹰﺍ ﻣﺘﻤﻴﺰﹰﺍ ﻭﺃﻛـﱪ ﳑـﺎ ﻳﺘـﺼﻮﺭﻩ‬
‫ﺍﻟﻜﺜﲑﻭﻥ‪ .‬ﺑﻞ ﺳﺘﻜﻮﻥ ﺍﳊﻜﻮﻣﺎﺕ ﻭﺍﻹﺩﺍﺭﻳﻮﻥ ﲢﺖ ﻭﺻﺎﻳﺔ ﺍﻟﺘﺠـﺎﺭﺓ‪ .‬ﻓـﻼ‬
‫ﺗﺴﺘﻄﻴﻊ ﻫﺬﻩ ﺍﳊﻜﻮﻣﺎﺕ ﺇﺩﺍﻣﺔ ﺣﻴﺎ‪‬ﺎ ﺇ ﹼﻻ ﺑﺘﺄﻳﻴﺪ ﻣﻦ ﻗﺒﻞ ﺃﺭﺑﺎﺏ ﺍﻟﺘﺠﺎﺭﺓ‪.‬‬
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‫ﻭﻣﻊ ﺍﻷﳘﻴﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻟﻠﻌﻠﻢ ﻭﻟﻼﺧﺘﺼﺎﺹ ﰲ ﻛﻞ ﻣﻴﺪﺍﻥ ﻭﰲ ﻣﻴـﺪﺍﻥ ﺍﻟﺘﺠـﺎﺭﺓ‬
‫ﻭﺍﳊﺮﻑ ﺃﻳﻀﹰﺎ‪ ،‬ﺇ ﹼﻻ ﺃﻧﻪ ﳚﺐ ﺃ ﹼﻻ ﻧﻨﺴﻰ ﺃﳘﻴﺔ ﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﻟﺘﻌﻠﻢ ﻣﻦ ﺍﶈﺘﺮﻓﲔ ﰲ ﻫﺬﻳﻦ‬
‫ﺍﳌﻴﺪﺍﻧﲔ‪ ،‬ﻣﻴﺪﺍﻥ ﺍﻟﺘﺠﺎﺭﺓ ﻭﻣﻴﺪﺍﻥ ﺍﳊﺮﻑ‪ .‬ﻓﻜﻢ ﻣﻦ ﻣﺴﺄﻟﺔ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻜﺘﺐ ﺇﻥ‬
‫ﱂ ﲤﺮ ﻣﻦ ﻳﺪ ﳎﺮﺏ ﻭﳏﺘﺮﻑ ﻣﺎﻫﺮ ﻻ ﳝﻜﻦ ﺗﻄﺒﻴﻘﻬﺎ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻌﻠﻤﻲ‪.‬‬
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‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻘﻀﻴﻪ ﺍﻟﺘﺎﺟﺮ ﺍﻟﺬﻱ ﻳﺮﺍﻋﻲ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﰲ ﲡﺎﺭﺗﻪ ﻳﻌـﺪ‬
‫ﻋﺒﺎﺩﺓ‪.‬‬
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‫ﳚﺐ ﺃ ﹼﻻ ﻳﻐﻴﺐ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻥ ﻧﻈﺎﻓﺔ ﺃﻣﺎﻛﻦ ﺍﻟﺘﺠـﺎﺭﺓ ﻭﻧﻈﺎﻓـﺔ ﻣﻜﺎﺗﺒـﻬﺎ‬
‫ﻭﺍﻧﺘﻈﺎﻣﻬﺎ‪ ،‬ﺃﻭ ﻭﺳﺎﺧﺘﻬﺎ ﻭﻋﺪﻡ ﺍﻧﺘﻈﺎﻣﻬﺎ ﻳﻌﻜﺲ ﰲ ﺍﻷﻛﺜﺮ ﻧﻔﺴﻴﺔ ﺫﻟﻚ ﺍﻟﺘﺎﺟﺮ‬
‫ﺃﻭ ﺭﺟﻞ ﺍﻷﻋﻤﺎﻝ ﻭﺣﺎﻟﺘﻪ‪ .‬ﻭﻫﺬﺍ ﻳﺆﺛﺮ ﺗﺄﺛﲑﹰﺍ ﺇﳚﺎﺑﻴﹰﺎ ﺃﻭ ﺳﻠﺒﻴﹰﺎ ﻋﻠﻰ ﺍﻟﺰﺑﺎﺋﻦ‪.‬‬
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‫ﺭﺟﻞ ﺍﻷﻋﻤﺎﻝ ﺍﶈﺘﺎﻝ ﺃﻭ ﺍﻟﺘﺎﺟﺮ ﺍﶈﺘﺎﻝ ﻳﻌﺼﻲ ﺭﺑﻪ ﺃﻭ ﹰﻻ ﻭﻳﻌﺼﻲ ﺿـﻤﲑﻩ‬
‫ﺛﺎﻧﻴﹰﺎ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﻳﻨﻔﻀﺢ ﺃﻣﺮﻩ ﺑﲔ ﺍﻟﻨﺎﺱ ﻳﻔﻘﺪ ﺍﺣﺘﺮﺍﻣﻪ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺗﺒﺪﺃ ﺃﺭﺑﺎﺣﻪ‬
‫ﺑﺎﻟﺘﻨﺎﻗﺺ ﰒ ﺑﺎﳋﺴﺎﺭﺓ‪.‬‬
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‫ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺇﺩﺭﺍﻙ ﺭﻭﺡ ﺍﻟﻌﺼﺮ ﺍﳊﺎﱄ ﻭﺍﻟﺘﺼﺮﻑ ﺑﻜـﻞ ﻟﺒﺎﻗـﺔ‬
‫ﻭﺃﺩﺏ ﻣﻊ ﺍﻟﺰﺑﺎﺋﻦ ﻫﻮ ﺭﻭﺡ ﺍﻟﺘﺠﺎﺭﺓ‪ .‬ﻭﺍﻟﺘﺎﺟﺮ ﺍﻟﺬﻱ ﻳﻘﺼﺮ ﰲ ﺃﻱ ﺃﻣﺮ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻷﻣﻮﺭ ﻳﻜﻮﻥ ﻗﺪ ﺧﺎﺻﻢ ﺭﻭﺡ ﺍﻟﺘﺠﺎﺭﺓ ﻭﺃﺿﺮ ‪‬ﺎ ﻭﺳﺪ ﺃﺑﻮﺍﺏ ﺭﲝﻪ‪.‬‬
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‫ﻋﻠﻰ ﺍﻟﺘﺎﺟﺮ ﻭﺍﳊﺮﰲ ﺃﻥ ﻳﻜﻮﻥ ﻋﺬﺏ ﺍﻟﻠﺴﺎﻥ ﻃﻠﻖ ﺍﻟﻮﺟـﻪ ﻭﻣﺘﻮﺍﺿـﻌﺎﹰ‪،‬‬
‫ﺻﺎﺩﻗﹰﺎ ﰲ ﻛﻼﻣﻪ‪ ،‬ﻻ ﻳﺴﺄﻡ ﻭﻻ ﻳﻀﺠﺮ‪ .‬ﻭﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺿﺮﻭﺭﻳﺔ ﻷﺭﺑﺎﺏ‬
‫ﻛﻞ ﻭﻇﻴﻔﺔ ﻭﻣﻬﻨﺔ‪ ،‬ﺇ ﹼﻻ ﺃ‪‬ﺎ ﺗﻜﻮﻥ ﺃﻛﺜﺮ ﺿﺮﻭﺭﺓ ﻟﻠﺘﺎﺟﺮ ﻭﻟﻠﺤﺮﰲ ﻟﻜﻮ‪‬ﻤﺎ ﻋﻠﻰ‬
‫ﺍﺗﺼﺎﻝ ﺩﺍﺋﻢ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﻋﻠﻰ ﻋﻼﻗﺔ ﻗﺮﻳﺒﺔ ﲟﻨﺎﻓﻌﻬﻢ ﺃﻭ ﺃﺿﺮﺍﺭﻫﻢ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﻔﺘﺤﻮﻥ ﺃﻣﺎﻛﻦ ﻋﻤﻠﻬﻢ ﻗﺒﻞ ﺳﺎﻋﺔ ﻣﻦ ﺍﳌﻌﺘﺎﺩ‪ ،‬ﻭﻳﻐﻠﻘﻮ‪‬ﺎ ﺑﻌﺪ ﺳﺎﻋﺔ‬
‫ﻣﻦ ﺍﳌﻌﺘﺎﺩ ﳚﻌﻠﻮﻥ ﺃﻳﺎﻡ ﺃﺷﻬﺮﻫﻢ ‪ ٣٥‬ﻳﻮﻣﹰﺎ ﻭﺃﻳﺎﻡ ﺳﻨﺘﻬﻢ ‪ ٤٢٠‬ﻳﻮﻣﹰﺎ‪ ..‬ﺑـﺸﺮﻁ‬
‫ﻗﻴﺎﻣﻬﻢ ﺑﺄﺩﺍﺀ ﻋﻤﻠﻬﻢ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﻄﻠﻮﺏ ﰲ ﺳﺎﻋﺎﺕ ﺍﻟﻌﻤﻞ‪.‬‬

‫ﺍﻷﺧﻼﻕ‬
‫ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﳌﹰﺎ ﻭﺑﲔ ﺃﻥ ﺗﻜﻮﻥ ﺇﻧﺴﺎﻧﹰﺎ‪ .‬ﻓﺒﻨﺴﺒﺔ ﺍﺳـﺘﻌﻤﺎﻝ‬
‫ﺍﻟﻌﺎﱂ ﻟﻌﻠﻤﻪ ﰲ ﺧﺪﻣﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺑﻨﺴﺒﺔ ﲤﺜﻴﻠﻪ ﻟﻌﻠﻤﻪ ﲞﻠﻘﻪ ﻭﻓﻀﻴﻠﺘﻪ ﻳـﺘﺨﻠﺺ‬
‫ﻣﻦ ﻛﻮﻧﻪ ﳎﺮﺩ ﲪﺎﻝ ﻋﻠﻢ ﻭﻳﺮﻗﻰ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺎﺿـﻞ‪ ،‬ﻭﺇ ﹼﻻ ﻓﻬـﻮ‬
‫ﺷﺨﺺ ﻣﺴﻜﲔ ﺃﺿﺎﻉ ﻋﻤﺮﻩ ﻓﻴﻤﺎ ﻻ ﻳﻨﻔﻊ‪ .‬ﻓﺎﻷﺧﻼﻕ ﻭﺍﻟﻔﻀﻴﻠﺔ ﻫـﻲ ﺍﻟـﱵ‬
‫ﲢﻮﻝ ﺍﳌﻌﺪﻥ ﺍﻟﺼﺪﻱﺀ ﻟﻠﺠﻬﻞ ﺇﱃ ﻣﻌﺪﻥ ﲦﲔ ﻭﻣﻔﻴﺪ ﻛﺎﻟﺬﻫﺐ‪.‬‬
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‫ﺇﻳﺎﻙ ﺃﻥ ﲣﺪﻉ ﺃﺣﺪﹰﺍ ﺣﱴ ﻭﺇﻥ ﺗﻌﺮﺿﺖ ﺃﻧﺖ ﻟﻠﺨﺪﺍﻉ‪ .‬ﻭﻣـﻊ ﺃﻥ ﺍﻟﻮﻓـﺎﺀ‬
‫ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﲡﻠﺒﺎﻥ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻣﺼﺎﻋﺐ ﻭﺧﺴﺎﺋﺮ ﻟﺼﺎﺣﺒﻬﻤﺎ‪ ،‬ﺇ ﹼﻻ ﺃ‪‬ﻤﺎ‬
‫ﺧﺼﻠﺘﺎﻥ ﺳﺎﻣﻴﺘﺎﻥ ﺇﻳﺎﻙ ﺃﻥ ﺗﺒﺘﻌﺪ ﻋﻨﻬﻤﺎ‪.‬‬
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‫ﱂ ﻳﻌﺪ ﻣﻔﻬﻮﻡ ﺍﻷﺧﻼﻕ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﻘـﺪﻣﺎﺀ ﻳﻔﻬﻤﻮﻧـﻪ ﰲ‬
‫ﺍﻟﺴﺎﺑﻖ ﻛﻤﺠﻤﻮﻋﺔ ﻓﻀﺎﺋﻞ‪ .‬ﻓﺈﻧﺴﺎﻥ ﺍﻟﻴﻮﻡ ﻳﺮﺍﻫﺎ ﰲ ﺍﻷﻏﻠﺐ ﻛﻤﺠﻤﻮﻋﺔ ﻣـﻦ‬
‫ﺍﻟﺬﻭﻕ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻠﺒﺎﻗﺔ‪ .‬ﻭﻳﺎ ﻟﻴﺘﻨﺎ ﻛﻨﺎ ﻧﺸﺎﻫﺪﻫﺎ ﻋﻨﺪ ﺍﳉﻤﻴﻊ ﺣـﱴ‬
‫ﺿﻤﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ‪.‬‬
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‫ﲢﺘﻮﻱ ﺍﻷﺧﻼﻕ ﺍﻟﱵ ﳍﺎ ﻋﻼﻗﺔ ﺑﺘﺼﺮﻓﺎﺕ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺪﺳـﺎﺗﲑ‬
‫ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻭﺗﻨﺒﻊ ﲨﻴﻌﻬﺎ ﻣﻦ ﲰﻮ ﺍﻟﺮﻭﺡ‪ .‬ﻟﺬﺍ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻫﺬﺍ ﺇﻥ‬
‫ﺍﻟﺬﻳﻦ ﱂ ﳝﺘﺰﺟﻮﺍ ﻣﻊ ﺃﺭﻭﺍﺣﻬﻢ ﻭﱂ ﻳﻘﺘﺮﺑﻮﺍ ﻣﻨﻬﺎ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﻄﺒﻴﻖ ﺍﻟﻘﻮﺍﻋﺪ‬
‫ﺍﻷﺧﻼﻗﻴﺔ ﻣﺪﺓ ﻃﻮﻳﻠﺔ‪.‬‬
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‫ﻗﺎﻟﻮﺍ ﰲ ﺍﻟﺴﺎﺑﻖ‪" :‬ﻟﻘﺪ ﺑﻘﻴﺖ ﺍﻷﺧﻼﻕ ﰲ ﻃﻴـﺎﺕ ﺍﻟﻜﺘـﺐ"‪ .‬ﺃﻣـﺎ ﺍﻵﻥ‬
‫ﻓﻴﻘﻮﻟﻮﻥ‪" :‬ﺑﻘﻴﺖ ﰲ ﻃﻴﺎﺕ ﺍﻟﻜﺘﺐ ﺍﻟﻘﺪﳝﺔ"‪ .‬ﻭﺣﱴ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺻﺤﻴﺤﹰﺎ ﻓﻜﻢ‬
‫ﻣﻦ ﺟﺪﻳﺪ ﻳﺴﺘﺤﻖ ﺃﻥ ﻧﻀﺤﻲ ﺑﻪ ﰲ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺍﻟﻐﺎﱄ ﺍﻟﺬﻱ ﻳﺮﻳـﺪﻭﻥ‬
‫ﺇﺑﻘﺎﺀﻩ ﰲ ﺍﳌﺎﺿﻲ‪.‬‬
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‫ﺗﻀﺤﻴﺔ ﺍﻹﻧﺴﺎﻥ ﲟﺼﺎﳊﻪ ﻭﻣﻨﺎﻓﻌﻪ ﻣﻦ ﺃﺟﻞ ﻣﺼﻠﺤﺔ ﻭﻣﻨﻔﻌﺔ ﺍﻵﺧﺮﻳﻦ ﲰﻮ‬
‫ﰲ ﺍﻟﺮﻭﺡ ﻭﺷﻬﺎﻣﺔ ﺧﻠﻖ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻔﻌﻠﻮﻥ ﺍﳋﲑ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺩﻭﻥ ﺍﻧﺘﻈـﺎﺭ ﺃﻱ‬
‫ﺃﻣﺮ ﺃﻭ ﻣﻨﻔﻌﺔ ﺳﻴﺬﻫﻠﻮﻥ ﻋﻨﺪﻣﺎ ﻳﻠﺘﻘﻮﻥ ﻭﺟﻬﺎ ﻟﻮﺟﻪ ﻣﻊ ﻛﻞ ﻓﻌﻞ ﺧﲑ ﺃﻭ ﻧﻴـﺔ‬
‫ﺻﺎﳊﺔ ﰲ ﻣﻮﻗﻒ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺘﻮﻗﻌﻮﻧﻪ ﺃﺑﺪﹰﺍ‪ .‬ﻭﻋﻨﺪﻩ ﻳﻨﻌﻘﺪ ﻟﺴﺎ‪‬ﻢ ﻓﻼ ﻳﻌﺮﻓـﻮﻥ‬
‫ﻛﻴﻒ ﻳﺸﻜﺮﻭﻥ‪.‬‬

‫ﺍﻟﻔﻀﻴﻠﺔ‬

‫ﺍﲝﺚ ﺩﺍﺋﻤﹰﺎ ﻋﻦ ﻣﻨﺎﺻﺐ ﻭﻣﻨﺎﻗﺐ ﺟﺪﻳﺪﺓ ﻟﺮﻭﺣﻚ ﺍﻟﱵ ﺳﺘﺪﻭﻡ ﻭﺗﺒﻘﻰ ﺇﱃ‬

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‫ﺍﻷﺑﺪ‪ .‬ﻭﻻ ﻳﻐﻴﱭ ﻋﻦ ﺑﺎﻟﻚ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﺍﻻﺣﺘﻔﺎﻅ ‪‬ﺬﻩ ﺍﳌﻨﺎﻗﺐ ﻭﺍﻟﻔـﻀﺎﺋﻞ‬
‫ﻭﻋﺪﻡ ﻓﻘﺪﺍ‪‬ﺎ‪.‬‬
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‫ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﳎﺘﻤﻊ ﻳﻐﻤﺾ ﻋﻴﻨﻴﻪ ﻋﻦ ﲨﻴﻊ ﺃﻧـﻮﺍﻉ ﺍﻟﻘـﺒﺢ ﻭﺍﻟﻘﺒـﺎﺋﺢ‬
‫ﻭﺍﻟﺮﺫﺍﺋﻞ‪ ،‬ﻭﻳﺼﺮﻑ ﳘﻪ ﰲ ﻣﻄﺎﺭﺩﺓ ﻛﻞ ﺷﻲﺀ ﲨﻴﻞ ﻭﻛﻞ ﻓﻀﻴﻠﺔ ﻭﻛﻞ ﻓﺎﺿﻞ‬
‫ﻭﻛﺄﻧﻪ ﺷﻘﻲ ﺃﻭ ﻟﺺ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺃﻧﺼﺎﺭ ﺍﳊﻖ ﻭﺍﳊﻘﻴﻘﺔ ﻭﻋﺸﺎﻕ ﺍﻟﻔﻀﻴﻠﺔ ﻳﻼﻗﻮﻥ‬
‫ﺍﻹﺭﻫﺎﺏ ﻭﺍﻟﻌﻨﺖ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺮﺫﻳﻠﺔ ﺗﺪﺧﻞ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻓﺈﻥ ﺑﻄـﻦ ﺍﻷﺭﺽ‬
‫ﺧﲑ ﻣﻦ ﻇﻬﺮﻫﺎ ﰲ ﺫﻟﻚ ﺍ‪‬ﺘﻤﻊ ﻷﺻﺤﺎﺏ ﺍﻟﻔﻀﺎﺋﻞ‪.‬‬
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‫ﻗﻴﻞ ﺇﻥ ﺍﻟﻔﻀﻴﻠﺔ ﻫﻲ ﻣﺎ ﳛﺘﺮﻣﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻮﻗﺮﻩ ﻣﻦ ﺳﻠﻮﻙ‪ ،‬ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻻ‬
‫ﺗﻌﺮﻓﻬﺎ ﻭﻻ ﺗﺴﺘﺴﻴﻐﻬﺎ‪ .‬ﻭﺍﻟﺮﺫﻳﻠﺔ ﻫﻲ ﻣﺎ ﻳﺘﺠﻨﺒﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻔﺮ ﻣﻨﻪ ﻣﻦ ﺳﻠﻮﻙ ﺃﻭ‬
‫ﺗﺼﺮﻑ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﳝﻴﺰ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻷﻥ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻻ ﲤﻠﻚ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘـﺴﻄﺎﺱ‬
‫ﺍﻷﺧﻼﻗﻲ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺻﺤﻴﺢ‪.‬‬
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‫ﺷﻌﻮﺭ ﺍﶈﺒﺔ ﳓﻮ ﻣﻔﺎﻫﻴﻢ ﺳﺎﻣﻴﺔ ﻛﺎﻟﺪﻳﻦ ﻭﺍﻷﻣﺔ ﻭﺍﻟﻮﻃﻦ ﻭﺍﻟﻌـﺮﺽ ﻣـﻦ‬
‫ﻋﻼﻣﺎﺕ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺸﻬﻤﺔ‪ .‬ﻓﻬﻲ ﻻ ﺗﻘﺒﻞ ﺍﳌﺴﺎﺱ ﺃﺑﺪﹰﺍ ‪‬ـﺬﻩ ﺍﳌﻔـﺎﻫﻴﻢ‪ .‬ﻭﺇﺫﺍ‬
‫ﺍﺳﺘﻮﺟﺐ ﺍﻷﻣﺮ ﺗﻘﻮﻡ ﺑﺘﻀﺤﻴﺔ ﺃﺭﻭﺍﺣﻬﺎ ﰲ ﺳـﺒﻴﻠﻬﺎ ﻋـﻦ ﻃﻴـﺐ ﺧـﺎﻃﺮ‪.‬‬
‫ﻭﺍﻷﺷﺨﺎﺹ ﺍﶈﺮﻭﻣﻮﻥ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺍﻟﺴﺎﻣﻲ ﻗﺪ ﻳﻌﺪﻭﻥ ﻫﺬﺍ ﺟﻨﻮﻧﹰﺎ‪.‬‬
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‫ﺍﻟﻔﻀﻴﻠﺔ ﺗﺒﻘﻰ ﻓﻀﻴﻠﺔ ﻭﺇﻥ ﺃﺩﺕ ﰲ ﻇﺮﻭﻑ ﻣﻌﻴﻨﺔ ﺇﱃ ﺃﺿﺮﺍﺭ‪ .‬ﻟـﺬﺍ ﻓﻤـﻦ‬
‫ﺍﻟﻈﻠﻢ ﺍﻻﺳﺘﻬﺎﻧﺔ ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﳊﺎﻻﺕ‪ .‬ﻟﺬﺍ ﳚﺐ ﳏﺎﻭﻟﺔ ﺇﺯﺍﻟﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺿﺮﺍﺭ‬
‫ﺑﺎﻟﻔﻀﻴﻠﺔ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﺍﻟﻔﻀﻴﻠﺔ ﻫﻲ ﺍﳊﺎﻟﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﻻ ‪‬ﺘﻢ ﲜﻠﺐ ﺍﺣﺘﺮﺍﻡ ﺍﻵﺧﺮﻳﻦ ﻣﻊ ﺃ‪‬ـﺎ‬

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 ‫ﻼ ﻳﺴﺘﺤﻖ ﺍﻻﺣﺘﺮﺍﻡ‪ .‬ﺃﻣﺎ ﺍﻟﻐﺮﻭﺭ ﻓﻬﻲ ﺍﳊﺎﻟﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟـﱵ ﺗﺘﻮﻗـﻊ‬ ‫ﻋﻤﻠﺖ ﻋﻤ ﹰ‬
‫ﺍﺣﺘﺮﺍﻡ ﺍﻵﺧﺮﻳﻦ ﻭﻣﺪﳛﻬﻢ ﻟﻌﻤﻞ ﻻ ﻳﺴﺘﺤﻖ ﺍﻻﺣﺘﺮﺍﻡ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﺗﺘﻜﻠﻢ ﺍﻟﻔﻀﻴﻠﺔ ﻳﻠﻮﺫ ﺍﻟﻐﺮﻭﺭ ﺇﱃ ﺣﻀﻦ ﺍﻷﻧﺎﻧﻴﺔ ﻭﻳﺴﺘﻤﻊ ﺑﻜﻞ ﺃﱂ‪.‬‬
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‫ﺫﻛﺮ ﻋﻈﻤﺎﺋﻨﺎ ﺍﻟﺴﺎﺑﻘﲔ ﺑﻜﻞ ﺧﲑ ﺣﻖ ﳍﻢ‪ ،‬ﻭﺗﻌﺒﲑ ﻋﻦ ﻭﻓﺎﺋﻨﺎ‪ .‬ﺫﻟﻚ ﻷ‪‬ﻢ‬
‫ﲟﺜﺎﺑﺔ ﺟﺬﻭﺭ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﱵ ﺃﻛﺴﺒﺘﻬﺎ ﺍﳊﻴﺎﺓ ﻭﺍﻷﺻﺎﻟﺔ‪ .‬ﻭﻛﻞ ﳏﺎﻭﻟﺔ ﻟﻠﻨﻴﻞ ﻣﻨﻬﻢ‬
‫ﳏﺎﻭﻟﺔ ﻹﺑﻌﺎﺩ ﺍﻷﻣﺔ ﻋﻦ ﻣﺎﺿﻴﻬﺎ ﺍﳌﺸﺮﻕ ﺍ‪‬ﻴﺪ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﺬﻛﺮﻭﻥ ﺍﻟﻌﻈﻤﺎﺀ ﺍﳊﻘﻴﻘﻴﲔ ﺑﺎﳋﲑ ﻭﺍﻻﺣﺘﺮﺍﻡ‪ ،‬ﺳـﻴﺬﻛﺮﻭﻥ ﻳﻮﻣـﹰﺎ‬
‫ﺑﺎﳋﲑ ﺃﻳﻀﹰﺎ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﳛﺎﻭﻟﻮﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺸﻬﺮﺓ ﺑﺎﻟﻨﻴﻞ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻌﻈﻤﺎﺀ‬
‫ﻓﺴﻴﻜﺘﺴﺒﻮﻥ ﲰﻌﺔ ﻭﺷﻬﺮﺓ ﺳﻴﺌﺔ‪.‬‬
‫ﻣﻌﺮﻓﺔ ﺍﻟﻨﻔﺲ ﺑﺼﲑﺓ‪ .‬ﺃﻣﺎ ﺍﻟﻐﺮﻭﺭ ﻓﻌﻤﻰ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻧﻔﺴﻪ ﻳﻜﻮﻥ ﻗﺮﻳﺒﹰﺎ‬
‫ﻣﻦ ﺍﷲ ﻭﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﺃﻣﺎ ﺍﳌﻐﺮﻭﺭ ﻓﻴﻜﻮﻥ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻟﻜﻞ ﺑﺎﺳﺘﺜﻨﺎﺀ ﻧﻔﺴﻪ‪.‬‬
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‫ﺗﻘﻴﻴﻢ ﺍﻷﺧﻄﺎﺀ ﺍﳌﺎﺿﻴﺔ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﻭﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺴﺎﺑﻘﲔ ﻭﻋﺪﻡ‬
‫ﺍﻻﻧﻜﺒﺎﺏ ﻋﻠﻰ ﺗﺬﻛﺮ ﺃﺧﻄﺎﺋﻬﻢ ﺗﺼﺮﻑ ﲪﻴﺪ ﻭﻋﺎﻗﻞ‪ .‬ﺃﻣﺎ ﺍﻻﻧﺸﻐﺎﻝ ﺑﺎﳌﺎﺿـﻲ‬
‫ﺩﻭﻥ ﺃﻱ ﺩﺍﻉ ﻭﺍﻟﺘﻬﺠﻢ ﻋﻠﻰ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺴﺎﺑﻘﲔ ﻓﺘﺼﺮﻑ ﺃﲪﻖ‪.‬‬
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‫ﺍﻟﺮﻗﻲ‬

‫ﺇﻥ ﺭﻗﻲ ﺃﻱ ﺃﻣﺔ ﻭﺗﻘﺪﻣﻬﺎ ﻣﺮﺗﺒﻂ ﲟﺪﻯ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻟﱵ ﺗﻠﻘﺎﻫﺎ ﺃﻓﺮﺍﺩﻫـﺎ ﻣـﻦ‬
‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﺎﻃﻔﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‪ .‬ﻓﻼ ﻳﻨﺘﻈﺮ ﺗﻘﺪﻡ ﺃﻣﺔ ﱂ ﺗﺘﻮﺳـﻊ ﺁﻓـﺎﻕ ﺃﻓﺮﺍﺩﻫـﺎ‬
‫ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳉﻮﺍﻧﻴﺔ‪.‬‬
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 ‫ﻣﻦ ﺷﺮﻭﻁ ﺗﻘﺪﻡ ﺍﻷﻣﺔ ﻭﺻﻮﻝ ﺃﻓﺰﺍﺩﻫﺎ ﺇﱃ ﻭﺣﺪﺓ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ‪ .‬ﻓﻼ ﳝﻜﻦ‬
‫ﺗﻮﻗﻊ ﺗﻘﺪﻡ ﺻﺤﻴﺢ ﻭﺳﻠﻴﻢ ﰲ ﳎﺘﻤﻊ ﺍﻧﻘﺴﻢ ﺃﻓﺮﺍﺩﻩ ﺷﻴﻌﹰﺎ ﻭﻃﻮﺍﺋﻒ ﻣﺘﻨﺎﺣﺮﺓ‪.‬‬
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‫ﺍﻷﺟﻴﺎﻝ ﺍﻟﱵ ﱂ ﺗﺘﻠﻖ ﺗﺮﺑﻴﺔ ﻣﻮﺣﺪﺓ‪ ،‬ﺑﻞ ﻧﺸﺄﺕ ﻭﻏﺬﻳﺖ ﺑﺜﻘﺎﻓﺎﺕ ﳐﺘﻠﻔﺔ ﻻ‬
‫ﺑﺪ ﺃﻥ ﺗﻨﻘﺴﻢ ﺇﱃ ﻣﻌﺴﻜﺮﺍﺕ ﳐﺘﻠﻔﺔ ﻭﻣﺘﻌﺎﺩﻳﺔ‪ .‬ﻟﺬﺍ ﻓﺘﻮﻗﻊ ﺗﻘﺪﻡ ﺃﻣﺔ ﻫﺬﻩ ﺣﺎﳍﺎ‬
‫ﻼ ﲤﺎﻣﹰﺎ ﻓﻬﻮ ﺻﻌﺐ ﺻﻌﻮﺑﺔ ﻛﺒﲑﺓ‪.‬‬ ‫ﺇﻥ ﱂ ﻳﻜﻦ ﻣﺴﺘﺤﻴ ﹰ‬
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‫ﻳﺒﺪﺃ ﻛﻞ ﺗﻘﺪﻡ ﺑﻔﻜﺮﺓ ﻣﻌﻴﻨﺔ ﻭﺗﺼﻮﺭ ﻣﻌﲔ‪ ،‬ﰒ ﻳﺘﻢ ﻗﺒﻮﻝ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻣـﻦ‬
‫ﻗﺒﻞ ﺍﳉﻤﺎﻫﲑ‪ ،‬ﰒ ﺗﺘﺤﻘﻖ ﲜﻬﻮﺩ ﺍﻷﻓﺮﺍﺩ ﺍﳌﺘﻜﺎﺗﻔﲔ ﻣﻌﹰﺎ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ‪ .‬ﻭﻟﻜﻦ‬
‫ﺇﻥ ﱂ ﻳﻜﻦ ﻟﻠﻌﻠﻢ ﻧﺼﻴﺐ ﰲ ﲣﻄﻴﻂ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ‪ ،‬ﺃﻭ ﱂ ﻳﺴﻤﺢ ﻟﻠﻌﻠﻢ ﺑـﺬﻟﻚ‪،‬‬
‫ﻓﻜﻞ ﺟﻬﺪ ﻭﻛﻞ ﺗﻌﺒﺌﺔ ﻋﺎﻣﺔ ﻹﳒﺎﺣﻬﺎ ﳏﻜﻮﻡ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻔﺸﻞ‪.‬‬
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‫ﻛﻞ ﻣﺎ ﻳﺆﺩﻱ ﺇﱃ ﲢﺴﻦ ﻭﺯﻳﺎﺩﺓ ﲨﺎﻝ ﻭﺯﻳﺎﺩﺓ ﻧﻈﺎﻡ ﻭﺯﻳﺎﺩﺓ ﻓﻀﻞ ﻳ‪‬ﻌﺪ ﺭﻗﻴﹰﺎ‬
‫ﻟﺬﻟﻚ ﺍﻟﺸﻲﺀ‪ .‬ﺃﻱ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﳌﻮﺟﻮﺩ ﻛﺴﻞ ﻭﺑﻼﺩﺓ‪ .‬ﺃﻣﺎ ﲡﺎﻭﺯ ﺍﳌﻮﺟـﻮﺩ ﺇﱃ‬
‫ﺍﻷﺣﺴﻦ ﻭﺍﱃ ﺍﻷﻓﻀﻞ ﻓﻬﻮ ﺍﻟﺮﻗﻲ‪.‬‬
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‫ﺽ ﺟﺮﺩﺍﺀ ﻭﺍﱃ‬ ‫ﲢﻮﻳﻞ ﺍﻟﺴﻬﻮﻝ ﺍﳋﻀﺮﺍﺀ ﻭﺍﻟﺒﺴﺎﺗﲔ ﺍﻟﻴﺎﻧﻌﺔ ﺇﱃ ﺳﻬﻮﻝ ﻭﺃﺭﺍ ٍ‬
‫ﻣﺰﺍﺑﻞ ﻳﻌﺪ ﺗﺪﻧﻴﹰﺎ ﻭﺗﺮﺍﺟﻌﹰﺎ ﻟﻠﻮﺭﺍﺀ‪ .‬ﺃﻣﺎ ﲢﻮﻳﻞ ﺍﻷﺭﺍﺿﻲ ﺍﳉـﺮﺩﺍﺀ ﻭﺍﳌﺰﺍﺑـﻞ ﺇﱃ‬
‫ﺳﻬﻮﻝ ﺧﻀﺮﺍﺀ ﻭﺍﱃ ﺑﺴﺎﺗﲔ ﻏﻨﺎﺀ ﻓﻬﻮ ﺗﻘﺪﻡ ﻭﺭﻗﻲ‪.‬‬
‫ﳑﺎﻟﻚ ﺍﻷﻣﻢ ﺍﳌﺘﻘﺪﻣﺔ ﺟﻨﺎﺕ‪ ،‬ﻭﺟﺒﺎﳍـﺎ ﻏﺎﺑـﺎﺕ ﺧـﻀﺮﺍﺀ‪ ،‬ﻭﻣﻌﺎﺑـﺪﻫﺎ‬
‫ﻛﺎﻟﻘﺼﻮﺭ‪ ،‬ﺑﻴﻨﻤﺎ ﻣﺪﻥ ﺍﻷﻣﻢ ﺍﳌﺘﺄﺧﺮﺓ ﺧﺮﺍﺋﺐ ﻭﺷﻮﺍﺭﻋﻬﺎ ﻣﺰﺍﺑـﻞ ﻭﻧﻔﺎﻳـﺎﺕ‪،‬‬
‫ﻭﻣﻌﺎﺑﺪﻫﺎ ﺗﻔﻮﺡ ﻣﻨﻬﺎ ﺭﻭﺍﺋﺢ ﺍﻟﻌﻔﻮﻧﺔ ﻭﺍﻟﻮﺳﺎﺧﺔ‪.‬‬
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‫ﻣﻊ ﺃﳘﻴﺔ ﺍﻧﺘﺸﺎﺭ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻭﺩﻭﺭﳘﺎ ﺍﻟﻜﺒﲑﺍﻥ ﰲ ﺭﻗﻲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺇ ﹼﻻ‬

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‫ﺃﻧﻪ ﺇﻥ ﱂ ﻳﺘﻢ ﺗﺮﺑﻴﺔ ﺍﻷﺟﻴﺎﻝ ﺑﺜﻘﺎﻓﺘﻬﺎ ﺍﳌﻠﻴﺔ ﻭﺣﺴﺐ ﺍﲡﺎﻩ ﻣﻌﻠﻮﻡ ﻓﻤﻦ ﺍﻟـﺼﻌﺐ‬
‫ﻧﻴﻞ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺮﺟﻮﺓ‪.‬‬
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‫ﻛﻞ ﳏﺎﻭﻟﺔ ﻭﲪﻠﺔ ﻟﻠﺘﻘﺪﻡ ﲤﺮ ﻣﻦ ﺍﻟﺘﻘﻴﻴﻢ ﺍﳉﻴﺪ ﻟﻠﻮﺿﻊ ﺍﳊﺎﱄ ﻣﻊ ﺍﻻﺳﺘﻔﺎﺩﺓ‬
‫ﻣﻦ ﲡﺎﺭﺏ ﺍﻷﺟﻴﺎﻝ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺇﻋﻄﺎﺀ ﺃﳘﻴﺔ ﻟﺘﻠﻚ ﺍﻟﺘﺠﺎﺭﺏ‪ .‬ﻭﺇ ﹼﻻ ﻓﺈﻥ ﺍﻷﺟﻴﺎﻝ‬
‫ﺍﻟﻘﺎﺩﻣﺔ ﺇﻥ ﺍﺗﺒﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻃﺮﻳﻘﹰﺎ ﺩﻭﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﲡﺎﺭﺏ ﺍﻟـﺴﺎﺑﻘﲔ‪،‬‬
‫ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ ﻳﻜﻮﻥ ﺗﺼﺮﻓﹰﺎ ﺻﺒﻴﺎﻧﻴﹰﺎ‪ ،‬ﻷﻧﻪ ﻳﺆﺩﻱ ﺇﱃ ﺗﺄﺧﺮ ﺍﻷﻣـﺔ ﻭﳝﻨـﻊ‬
‫ﺗﻘﺪﻣﻬﺎ ﻭﻳﻌﺮﻗﻠﻬﺎ‪.‬‬

‫ﺍﺣﺘﺮﺍﻡ ﺍﻟﻔﻜﺮ‬

‫ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻭﻧﻘﺪ ﻛﻞ ﺷﻲﺀ ﺣﺮﻛﺔ ﲣﺮﻳﺒﻴـﺔ‪ .‬ﻭﺍﻹﻧـﺴﺎﻥ‬

‫ﻋﻨﺪﻣﺎ ﻻ ﻳﻌﺠﺐ ﺑﺸﻲﺀ‪ ،‬ﻋﻠﻴﻪ ﺃﻥ ﻳﺄﰐ ﻭﻳﻨﺠﺰ ﺍﻷﺣﺴﻦ ﻣﻨﻪ‪ .‬ﻓﻤﻦ ﺍﻟﻨﻘﺪ ﻭﺍﳍﺪﻡ‬
‫ﳓﺼﻞ ﻋﻠﻰ ﺧﺮﺍﺋﺐ‪ ،‬ﻭﻣﻦ ﺍﻟﺒﻨﺎﺀ ﳓﺼﻞ ﻋﻠﻰ ﻋﻤﺎﺭ‪.‬‬
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‫ﻋﻠﻴﻨﺎ ﺃﻥ ﳔﺸﻰ ﻣﻦ ﺍﳊﻘﺪ ﺍﻟﺪﻓﲔ ﺍﻟﺼﺎﻣﺖ ﺃﻛﺜﺮ ﻣﻦ ﺍﳊﺪﺓ ﻭﺍﻟﻐﻀﺐ ﺍﻟﻌﻠﲏ‬
‫ﺍﻟﺼﺎﺧﺐ‪ .‬ﻓﺎﻷﺻﺪﻗﺎﺀ ﻭﺇﻥ ﺍﺷﺘﺪﻭﺍ ﰲ ﺍﻟﻨﻘﺪ ﻭﺟﺎﻫﹰﺎ ﻭﻋﻠﻨﹰﺎ ﺇ ﹼﻻ ﺃ‪‬ﻢ ﻳﺘـﺼﺮﻓﻮﻥ‬
‫ﻛﻤﻼﺋﻜﺔ ﺣﻔﻆ ﻭﺻﻴﺎﻧﺔ ﰲ ﻏﻴﺎﺑﻨﺎ‪ .‬ﺃﻣﺎ ﺍﻷﻋﺪﺍﺀ ﻓﻴﻨﺼﺒﻮﻥ ﺍﻟﺸﺮﺍﻙ ﺑﺘـﺼﺮﻓﺎ‪‬ﻢ‬
‫ﺍﻟﻠﻴﻨﺔ‪ ،‬ﰒ ﻳﻬﺠﻤﻮﻥ ﻫﺠﻮﻡ ﺍﻟﻌﻨﺎﻛﺐ ﻋﻠﻰ ﻓﺮﻳﺴﺘﻬﺎ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺷﺒﺎﻛﻬﺎ‪.‬‬
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‫ﻳﻘﻮﻟﻮﻥ‪" :‬ﻓﻼﻥ ﺣﺴﺎﺱ ﺇﱃ ﺩﺭﺟﺔ ﻳﺘﺄﺛﺮ ﺣﱴ ﻣﻦ ﺭﻃﻮﺑﺔ ﺍﳉﻮ" ﺃﻓﺪﻱ ﻣﺜﻞ‬
‫ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺑﻨﻔﺴﻲ‪ ...‬ﺇﺫ ﻣﺎﺫﺍ ﻧﻘﻮﻝ ﳌﻦ ﻻ ﻳﺒﺘﻞ ﺣﱴ ﻭﻫﻮ ﲢﺖ ﺍﳌﻄﺮ؟!‬
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‫ﺍﻫﺘﻢ ﺑﻜﻞ ﻣﺎ ﻳﻘﺎﻝ ﰲ ﳎﻠﺴﻚ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻔﻜﺮﻙ‪ .‬ﻭﻻ ﺗﻌﺠـﻞ‬

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‫ﺑﺮ ‪‬ﺩ ﻣﻦ ﳜﺎﻟﻔﻚ ﰲ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﻞ ﺍﺻﱪ ﺣﱴ ﺍﻟﻨﻬﺎﻳﺔ ﻭﺃﻧﺼﺖ ﻭﺍﺳﺘﻤﻊ‪ .‬ﻓﻘﺪ ﻳﻜﻮﻥ‬
‫ﺫﻟﻚ ﺍﻟﻔﻜﺮ ﳏﺼﻮﻝ ﻇﺮﻭﻑ ﻭﺷﺮﻭﻁ ﺃﺧﺮﻯ‪.‬‬
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‫ﺍﻟﺘﺠﺮﺑﺔ ﺃﺳﺘﺎﺫ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻣﺮﺷﺪ ﺍﻟﻔﻜﺮ‪.‬‬

‫ﺍﻟﺮﺅﻳـﺎ‬

‫ﺍﻟﺮﺅﻳﺎ ﻧﺎﻓﺬﺓ ﻣﻦ ﺍﻟﻨﻮﺍﻓﺬ ﺍﳌﻔﺘﻮﺣﺔ ﻋﻠﻰ ﻋﺎﱂ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﺗﻌﲏ ﺭﺅﻳﺔ ﺟﺰﺀ ﳑـﺎ‬
‫ﺣﺪﺙ ﺃﻭ ﳑﺎ ﺳﻴﺤﺪﺙ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ﺭﻣﺰﹰﺍ ﺃﻭ ﺻﺮﺍﺣﺔ‪ .‬ﻓﻜﻞ ﺭﺅﻳـﺎ ﺇﺷـﺎﺭﺓ‬
‫ﻭﺣﺰﻣﺔ ﺿﻮﺀ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻟﺒﻌﻴﺪ ﺗﻨﲑ ﺍﻟﻈﻠﻤﺔ ﺃﻣﺎﻡ ﺍﻹﻧﺴﺎﻥ ﺑﻨﺴﺒﺔ ﺑ‪‬ﻌﺪ ﺫﻫﻦ ﺫﻟﻚ‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﻟﻮﻗﻮﻉ ﲢﺖ ﺿﻐﻮﻁ ﻣﻌﻴﻨﺔ ﻭﲢﺖ ﺃﺳﺮ ﺇﳛﺎﺀﺍﺕ ﻣﻌﻴﻨﺔ‪.‬‬
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‫ﻭﻷﻥ ﺍﻟﺮﺅﻳﺎ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﻋﲔ ﺃﻭ ﻣﺎﺩﺓ ﺃﻭ ﺿﻮﺀ‪ ،‬ﺑﻞ ﺗﺘﻢ ﺑﻮﺍﺳﻄﺔ ﺍﻟـﺮﻭﺡ‬
‫ﻭﺍﻟﺒﺼﲑﺓ‪ ،‬ﻓﺈﻥ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺮﺋﻴﺔ ﻓﻴﻬﺎ ﺗﻜﻮﻥ ﰲ ﺍﻷﻏﻠﺐ ﲨﻴﻠﺔ ﻭﻭﺍﺳﻌﺔ ﺑﺸﻜﻞ ﱂ‬
‫ﻳﻌﺘﺪﻩ ﺍﻹﻧﺴﺎﻥ ﻭﱂ ﻳﺘﺼﻮﺭﻩ‪ .‬ﻭﺍﻟﺮﺅﻳﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻗﺪ ﲢﻮﻱ ﺇﺷﺎﺭﺍﺕ ﻭﻣﻌﻠﻮﻣـﺎﺕ‬
‫ﻛﺜﲑﺓ ﻋﻦ ﺍﻷﻣﺲ ﻭﺍﻟﻴﻮﻡ ﻭﺍﻟﻐﺪ ﲝﻴﺚ ﲤﻸ ﻛﺘﺒﹰﺎ‪ .‬ﻣﺜﻞ ﻫﺬﻩ ﺍﻟـﺮﺅﻯ ﻟﻴـﺴﺖ‬
‫ﻧﺎﺩﺭﺓ‪.‬‬
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‫ﻳﻜﺎﺩ ﻻ ﻳﻮﺟﺪ ﻫﻨﺎﻙ ﺷﺨﺺ ﱂ ﳛﻠﻢ ﻭﱂ ﻳﺸﺎﻫﺪ ‪‬ﺭﺅﻯ ﰲ ﻣﻨﺎﻣـﻪ‪ .‬ﻟـﺬﺍ‬
‫ﻧﺴﺘﻄﻴﻊ ﺍﻟﻘﻮﻝ ﺑﺈﻥ ﺍﻟﺮﺅﻳﺔ ﻣﺸﺎﻫﺪﺓ ﻃﺒﻴﻌﻴﺔ ﻟﻠﺮﻭﺡ‪ .‬ﻭﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ‪‬ـﺬﻩ‬
‫ﺍﳌﺸﺎﻫﺪﺓ ﺍﺟﺘﻴﺎﺯ ﺳﻮﺭ ﺍﳉﺴﺪ ﻭﺍﻟﻌﻴﺶ ﰲ ﺑ‪‬ﻌﺪ ﺁﺧﺮ‪ .‬ﻭﻣﻦ ﻳﺪﺭﻱ ﻓﻘﺪ ﻳﺴﺘﻄﻴﻊ‬
‫ﺣﺪﺱ ﺃﺳﺮﺍﺭ ﻛﺜﲑﺓ ﺣﻮﻝ ﺍﻟﻘﺪﺭ ﰲ ﻧﻄﺎﻕ ﺍﳉﻴﻞ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ‪.‬‬
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‫ﺍﻟﺮﺅﻯ ﺍﻟﱵ ﲢﻘﻘﺖ ﻛﻤﺎ ﻫﻲ ﻣﻦ ﺍﻟﻜﺜﺮﺓ ﲝﻴﺚ ﻟﻮ ﻗﺎﻡ ﻛﻞ ﺇﻧﺴﺎﻥ ﺑـﺴﺮﺩ‬

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 ‫ﺍﻟﺮﺅﻯ ﺍﻟﱵ ﺷـﺎﻫﺪﻫﺎ ﻭﲢﻘﻘﺖ ﺗﻌﺎﺑﲑﻫﺎ ﻻﺣﺘﺎﺝ ﺍﻷﻣﺮ ﺇﱃ ﳎﻠﺪﺍﺕ ﻋﺪﺓ‪.‬‬
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‫ﺍﻟﺮﺅﻯ ﺗﺘﺪﱃ ﺇﱃ ﺃﻓﻖ ﻣﺸﺎﻫﺪﺓ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ ﺣـﺴﺐ ﺻـﻔﺎﺀ‬
‫ﻗﻠﺐ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﻜﻢ ﻣﻦ ﺭﺅﻳﺎ ﺗﺴﻴﺢ ﻓﻴﻬﺎ ﺭﻭﺡ ﻫﺬﺍ ﺍﻹﻧـﺴﺎﻥ ﻭﺗـﺴﻌﺪ‬
‫ﺑﺎﻟﺘﺠﻮﻝ ﰲ ﻋﺎﱂ ﻣﻦ ﺍﳉﻤﺎﻝ ﻭﰲ ﺣﺪﺍﺋﻖ ﻣﻦ ﺍﻟﺒﻬﺠﺔ ﻭﺗﺮﺗﻮﻱ ﻣـﻦ ﻋﻴـﻮﻥ‬
‫ﺍﻟﻜﻮﺛﺮ‪ ،‬ﻭﺗﻄﻞ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻮﺍﻓﺬ ﺍﳋﻔﻴﺔ ﺇﱃ ﻋﺎﱂ ﻓﻴﻪ ﻣﺎ ﻻ ﻋـﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ‬
‫ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ‪ ...‬ﺗﺮﺗﻮﻱ ﻭﺗﺜﻤﻞ ﻭﺗﻨﺘﺸﻲ‪.‬‬
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‫ﻧﺴﺘﻄﻴﻊ ﺑﻔﻀﻞ ﺍﻟﺮﺅﻳﺎ ﺇﺩﺭﺍﻙ ﻭﺟﻮﺩ ﺧﺎﺻﻴﺘﲔ ﻣﺘﻤﻴﺰﺗﲔ ﻋﻨﺪﻧﺎ ﳘﺎ ﺍﻟﻘﻠـﺐ‬
‫ﻭﺍﻟﺒﺼﲑﺓ‪ .‬ﻭﺑﺬﻟﻚ ﻧﺴﺘﻄﻴﻊ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺃﺟﺴﺎﺩﻧﺎ ﺍﶈﺼﻮﺭﺓ ﰲ ﺃﺑﻌﺎﺩﻫﺎ ﺍﻟﺜﻼﺛﺔ‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﱵ ﺍﺭﺗﻔﻌﺖ ﻭﻋﺮﻓﺖ ﺍﳊﻖ ﻭﺍﻣﺘﺰﺟـﺖ ﺑـﻪ ﻻ‬
‫ﲢﺘﺎﺝ ﳌﺸﺎﻫﺪﺓ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ ﺇﱃ ﺍﻟﺮﺅﻯ ﺑﻞ ﺗﺴﺘﻄﻴﻊ ﺭﺅﻳﺔ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﻭﻫـﺬﺍ‬
‫ﺍﻟﻌﺎﱂ ﻣﻌﹰﺎ ﻭﺗﻌﻴﺶ ﺍﳉﻤﺎﻝ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﺍﻟﻼ‪‬ﺎﻳﺔ ﻓﺘﺜﻤـﻞ ﻭﺗﻨﺘـﺸﻲ ﺑـﺴﻌﺎﺩﺓ ﻻ‬
‫ﺗﻮﺻﻒ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻏﲑ ﻣﻔﺘﻮﺡ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﺇﺫ ﻻ ﻳﻨﻔﺘﺢ ﺇ ﹼﻻ ﺑﻌﺪ ﳎﺎﻫـﺪﺓ‬
‫ﻛﺒﲑﺓ ﻭﺑﻌﺪ ﲡﺎﺭﺏ ﺭﻭﺣﻴﺔ ﻋﻤﻴﻘﺔ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺫﻫﻦ ﺍﻹﻧﺴﺎﻥ ﻣﺰﺑﻠﺔ ﲢﺘﻮﻱ ﻋﻠﻰ ﻛﻞ ﻭﺳﺎﺧﺔ‪ ،‬ﺃﻭ ﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ‬
‫ﻋﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻜﺮ ﻟﻸﺣﺎﺳﻴﺲ ﺍﳊﻴﻮﺍﻧﻴﺔ ﻳﺮﻭﻥ ﰲ ﺍﻟﺮﺅﻯ ﺍﻟﱵ ‪‬ـﺐ‬
‫ﻓﻴﻬﺎ ﻧﺴﺎﺋﻢ ﺍﻹﳍﺎﻡ ﻫﺒﻮﺑﹰﺎ ﺃﺛﺮﹰﺍ ﻣﻦ ﺁﺛﺎﺭ ﻛﺮﻧﻔﺎﻝ ﺍﻟﻼﺷﻌﻮﺭ‪ .‬ﻣﻊ ﺃﻥ ﺍﻵﻻﻑ ﻣـﻦ‬
‫ﺍﳌﻜﺘﺸﻔﲔ ﻭﺃﺻﺪﻗﺎﺀ ﺍﳊﻖ ﻭﺟﺪﻭﺍ ﻓﻴﻬﺎ ﺇﳍﺎﻣﻬﻢ ﺍﻷﻭﻝ‪ .‬ﻭﺳﻴﺒﻘﻰ ﻫﺆﻻﺀ ﳛﻤﻠﻮﻥ‬
‫ﺷﻌﻮﺭ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﳉﻤﻴﻞ ﳍﺬﺍ ﺍﳌﻨﺒﻊ ﺍﻟﻔﻴﺎﺽ ﻭﺍﳌﺒﺎﺭﻙ ﻟﻌﺎﱂ ﺍﳌﺜﺎﻝ‪.‬‬
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‫)‪(١‬‬
‫ﺃﻣﺎ ﺻﺎﺣﺐ ﺃﻋﻈﻢ ﺭﻭﺡ ﻭﺃﲰﺎﻫﺎ ﻭﺍﻟﺬﻱ ﺃﻏﺮﻕ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻨﻮﺭ‪ ،‬ﻓﻘﺪ ﺑـﺪﺃ‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻟﻨﱯ ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺳﲑﻩ ﰲ ﲝﺎﺭ ﺍﳊﻘﻴﻘﺔ ﻭﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﺮﺅﻯ‪ .‬ﻭﻛﺎﻥ ﻳﺮﺟﻊ ﺃﺣﻴﺎﻧﹰﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟـﺴﻠﻢ‬
‫ﺍﻷﻭﻝ ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻭﺟﺬﺏ ﺍﻧﺒﺘﺎﻫﻨﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺒﺴﺘﺎﻥ ﺍﳌﺒﺎﺭﻙ ﺍﻟﺬﻱ ﻋﺪﻩ ﺷﻌﺒﺔ ﻣـﻦ‬
‫ﺑﻀﻊ ﻭﺃﺭﺑﻌﲔ ﺷﻌﺒﺔ ﻣﻦ ﺍﻟﻨﺒﻮﺓ‪.‬‬

‫ﺍﻟﺪﻳﻦ‬

‫ﱂ ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺬ ﻭﺟﻮﺩﻩ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺣـﱴ ﻳﻮﻣﻨـﺎ ﺍﳊـﺎﱄ ﺇﱃ‬
‫ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻭﺍﱃ ﺍﻟﺴﻌﺎﺩﺓ ﺇ ﹼﻻ ﰲ ﺍﳉﻮ ﺍﻟﺪﺍﻓﺊ ﻟﻠﺪﻳﻦ‪ .‬ﻓﻜﻤـﺎ ﻻ ﳝﻜـﻦ‬
‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻷﺧﻼﻕ ﺍﻟﺮﻓﻴﻌﺔ ﻭﻋﻦ ﺍﻟﻔﻀﻴﻠﺔ ﰲ ﻏﻴﺎﺏ ﺍﻟﺪﻳﻦ ﻛﺬﻟﻚ ﻻ ﳝﻜـﻦ‬
‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﻏﻴﺎﺏ ﺍﻟﺪﻳﻦ‪ .‬ﺫﻟﻚ ﻷﻥ ﻣﻨﺒﻊ ﺍﻷﺧﻼﻕ ﻭﺍﻟﻔﻀﻴﻠﺔ ﻫﻮ‬
‫ﺍﻟﻀﻤﲑ ﻭﺍﻟﻌﻨﺼﺮ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﻟﻀﻤﲑ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋـﻦ‬
‫ﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﷲ ﺗﻌﺎﱃ‪.‬‬
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‫ﺍﻟﺪﻳﻦ ﻣﺪﺭﺳﺔ ﻣﺒﺎﺭﻛﺔ ﳉﻤﻴﻊ ﺍﻟﻄﺒﺎﺋﻊ ﺍﳉﻤﻴﻠﺔ‪ .‬ﻭﻃﻼﺏ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﻫـﻢ‬
‫ﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ ﺃﻃﻔﺎ ﹰﻻ ﻛﺎﻧﻮﺍ ﺃﻡ ﺷﺒﺎﺑﹰﺎ ﺃﻡ ﺷﻴﻮﺧﹰﺎ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﻨﺘﺴﺒﻮﻥ ﳍﺬﻩ ﺍﳌﺪﺭﺳﺔ‬
‫ﺳﻴﺠﺪﻭﻥ ﰲ ﺭﺣﺎ‪‬ﺎ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻷﻣﻦ ﻭﺍﳍﺪﻭﺀ ﻋﺎﺟﻼ ﺃﻡ ﺁﺟﻼ‪ .‬ﺃﻣﺎ ﺍﻟﺒـﺎﻗﻮﻥ‬
‫ﺧﺎﺭﺝ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﻓﺴﻴﺨﺴﺮﻭﻥ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺃﻭﻝ ﻣﺎ ﳜﺴﺮﻭﻧﻪ ﻫﻮ ﺃﻧﻔﺴﻬﻢ‪.‬‬
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‫ﺍﻟﺪﻳﻦ ﻫﻮ ﳎﻤﻮﻋﺔ ﺍﳌﺒﺎﺩﺉ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺗﺴﻮﻕ ﺍﻟﻨﺎﺱ ﺑـﺈﺭﺍﺩ‪‬ﻢ ﺍﳊـﺮﺓ ﺇﱃ‬
‫ﻭﺟﻮﻩ ﺍﳋﲑ‪ .‬ﻭﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﲡﺪ ﲨﻴﻊ ﺍﻷﺳﺲ ﺍﻟﱵ ﺗـﺴﺎﻋﺪ ﻋﻠـﻰ ﺭﻗـﻲ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﺎﺩﻳﹰﺎ ﻭﻣﻌﻨﻮﻳﺎﹰ‪ ،‬ﺃﻱ ﲨﻴﻊ ﺃﺳﺲ ﺳﻌﺎﺩﺗﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧـﺮﺓ ﰲ‬
‫ﺍﻟﺪﻳﻦ‪.‬‬
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‫‪٩٣‬‬
‫ﺍﻟﺪﻳﻦ ﻫﻮ ﻋﻨﻮﺍﻥ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﺗﻮﺣﻴﺪﻩ ﻭﺍﻟﻮﺻﻮﻝ ﻋﻦ ﻃﺮﻳﻘـﻪ ﺇﱃ ﺻـﻔﺎﺀ‬
‫ﺍﻟﺮﻭﺡ‪ ،‬ﻭﺍﱃ ﺗﻨﻈﻴﻢ ﻋﻼﻗﺎﺗﻪ ﻣﻊ ﺍﻟﻨﺎﺱ ﺑﺎﲰﻪ ﺗﻌﺎﱃ ﻭﰲ ﺿﻮﺀ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﺑﻞ ﺣﱴ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺷـﻌﻮﺭ ﻋﻤﻴﻖ ﺑﺎﻟﻌﻼﻗﺔ ﻣﻊ ﲨﻴـﻊ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺣﺒﻬﺎ‪.‬‬
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‫ﻼ ﺑﻌـﺪﻡ ﺗـﻮﻗﲑ‬
‫ﻼ ﺃﻡ ﺁﺟ ﹰ‬
‫ﺍﻟﺬﻳﻦ ﻳﺮﺩﻭﻥ ﺍﻟﺪﻳﻦ ﻭﻻ ﻳﺘﻘﺒﻠﻮﻧﻪ ﻳﺒﺪﺃﻭﻥ ﻋﺎﺟ ﹰ‬
‫ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﺴﺎﻣﻴﺔ ﻛﺎﻟﻌﺮﺽ ﻭﺍﻷﻣﺔ ﻭﺍﻟﻮﻃﻦ‪.‬‬
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‫ﺍﻟﻼﺃﺧﻼﻗﻴﺔ ﺃﻱ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻷﺧﻼﻕ ﺩﻧﺲ ﻣﻨﺒﻌﻪ ﺍﻟﺒﻌـﺪ ﻋـﻦ ﺍﻟـﺪﻳﻦ ﺃﻱ‬
‫ﺍﻟﻼﺩﻳﻨﻴﺔ ﻭﻫﺠﺮﻩ‪ .‬ﻭﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﻔﻮﺿﻰ ﻭﺍﻟﻔﻮﺿﻮﻳﺔ ﻟﻴﺴﺖ ﺇ ﹼﻻ ﲦﺎﺭ ﺍﻟﺰﻗﻮﻡ ﳍﺬﺍ‬
‫ﺍﻟﺒ‪‬ﻌﺪ ﻭﺍﳍﺠﺮ‪.‬‬
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‫ﻭﻫ‪‬ﻼ ّ ﳚﺪﺭ ﺑﺎﳌﻠﺤﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻧﺬﺭﻭﺍ ﺣﻴﺎ‪‬ﻢ ﳌﻌﺎﺩﺍﺓ ﺍﻟﺪﻳﻦ ﺃﻥ ﻳﺪﻟﻮﻧﺎ ﻋﻠـﻰ‬
‫ﻓﻮﺍﺋﺪ ﺍﻟﻼﺩﻳﻨﻴﺔ ﻭﻳﺮﺷﺪﻭﻧﺎ ﺇﱃ ﺑﻌﺾ ﲦﺎﺭﻫﺎ؟‬
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‫ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻢ ﺍﳊﻘﻴﻘﻲ ﻭﺟﻬﺎﻥ ﻟﻌﻤﻠﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻓﺎﻟﺪﻳﻦ ﻳﺪﻝ ﺍﻹﻧﺴﺎﻥ ﻋﻠـﻰ‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ ﻳﻮﺻﻠﻪ ﺇﱃ ﺍﻟﺴﻌﺎﺩﺓ‪ .‬ﺃﻣﺎ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻟﻪ ﻫﺪﻑ ﻭﻏﺎﻳـﺔ‬
‫ﻣﻌﻠﻮﻣﺔ ﻓﻬﻮ ﻣﺸﻌﻠﺔ ﻭﻣﺸﻜﺎﺓ ﺗﻀﻲﺀ ﰲ ﺳﺎﺣﺘﻬﺎ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪.‬‬
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‫ﻛﻞ ﺍﻟﻮﺭﻭﺩ ﻭﺍﻟﺰﻫﻮﺭ ﺍﳉﻤﻴﻠﺔ ﺗﻔﺘﺤﺖ ﰲ ﺑﺴﺎﺗﲔ ﻭﺣﺪﺍﺋﻖ ﺍﻟﺪﻳﻦ‪ .‬ﻫﺎ ﻫـﻲ‬
‫ﻣﺒﺎﺩﺅﻩ ﻭﻫﺎ ﻫﻲ ﲦﺮﺍﺗﻪ ﺍﻟﻴﺎﻧﻌﺔ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻷﺻﻔﻴﺎﺀ‪ .‬ﻭﺣﱴ ﻟﻮ ﺣﺎﻭﻝ‬
‫ﺍﳌﻼﺣﺪﺓ ﻋﺪﻡ ﺭﺅﻳﺔ ﻫﺬﻩ ﺍﻟﺜﻤﺮﺍﺕ ﻋﻦ ﻋﻤﺪ ﻓﺈ‪‬ﻢ ﻻ ﻳـﺴﺘﻄﻴﻌﻮﻥ ﻣـﺴﺤﻬﺎ‬
‫ﻭﺇﺯﺍﻟﺘﻬﺎ ﻻ ﻣﻦ ﺻﻔﺤﺎﺕ ﺍﻟﻜﺘﺐ ﻭﻻ ﻣﻦ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ‪.‬‬
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‫ﻳﺴﺘﻨﺪ ﺍﻟﺪﻳﻦ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺮﺻﲔ ﻭﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﻭﺍﻟﻌﻠﻢ‪ .‬ﻟﺬﺍ ﻓـﻼ ﳝﻜـﻦ‬

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‫ﺍﻧﺘﻘﺎﺩ ﺃﻱ ﻣﻮﺿﻮﻉ ﻣﻦ ﻣﻮﺍﺿﻴﻌﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﻭﺍﻳﺎ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﺮﺩﻭﻧﻪ ﻫﻢ ﺇﻣﺎ ﻣﻦ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺴﻘﻴﻢ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳌﺨﻄﺌﲔ ﰲ ﻧﻈﺮﺍ‪‬ﻢ ﻟﻠﻌﻠﻢ ﻭﺗﻘﻴﻴﻤﻬﻢ ﻟﻪ‪ ،‬ﺃﻭ‬
‫ﻳﻨﻘﺼﻬﻢ ﺍﳌﻨﻄﻖ ﺍﻟﺼﺤﻴﺢ‪.‬‬
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‫ﺍﻟﺪﻳﻦ ﻧﺒﻊ ﻣﺒﺎﺭﻙ ﻷﺳﺲ ﺍﳌﺪﻧﻴﺔ ﺍﳊﻖ‪ .‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻮ ﺑﻘﻠﺐ ﺍﻹﻧـﺴﺎﻥ‬
‫ﻭﺑﺄﺣﺎﺳﻴﺴﻪ‪ ،‬ﻭﺑﻪ ﻳﺴﺘﻄﻴﻊ ﲡﺎﻭﺯ ﻋﺎﳌﻪ ﺍﳌﺎﺩﻱ ﻫﺬﺍ ﻭﻳﺼﻞ ﺇﱃ ﻋﻮﺍﱂ ﺃﺧـﺮﻯ‪،‬‬
‫ﻓﻴﻨﻬﻞ ﺣﱴ ﺍﻻﺭﺗﻮﺍﺀ ﻣﻦ ﻣﻨﺎﺑﻊ ﺍﳉﻤﺎﻝ ﻭﺍﳋﲑ ﻭﺍﻟﻔﻀﻴﻠﺔ‪.‬‬
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‫ﻣﻦ ﻳﺒﺤﺚ ﻋﻦ ﺍﻟﻔﻀﻴﻠﺔ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺒﺤﺜﻬﺎ ﰲ ﺍﻟﺪﻳﻦ‪ .‬ﻓﻔﻀﻴﻠﺔ ﺩﻭﻥ ﺩﻳﻦ‪ ،‬ﺃﻭ‬
‫ﺩﻳﻦ ﺩﻭﻥ ﻓﻀﻴﻠﺔ ﻣﻦ ﺃﻧﺪﺭ ﺍﻷﻣﻮﺭ‪ .‬ﻓﺒﺎﻟﺪﻳﻦ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺪﺭﻙ ﻣﻌـﲎ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﻴﺘﻤﻴﺰ ﻋﻦ ﺳﺎﺋﺮ ﺍﻷﺣﻴﺎﺀ‪ .‬ﺃﻣﺎ ﺍﳌﻠﺤﺪ ﺃﻭ ﺍﻟﻼﺩﻳﲏ ﻓﻬﻮ ﻻ ﻳﺘﻤﻴﺰ ﺑﺸﻲﺀ‬
‫ﻋﻦ ﺍﳊﻴﻮﺍﻥ‪.‬‬
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‫ﺍﻟﺪﻳﻦ ﻫﻮ ﻃﺮﻳﻖ ﺍﷲ‪ .‬ﺃﻣﺎ ﺍﻟﻼﺩﻳﻨﻴﺔ ﻓﻄﺮﻳﻖ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻟﺬﺍ ﻓﺎﻟـﺼﺮﺍﻉ ﺑـﲔ‬
‫ﺍﻟﺪﻳﻦ ﻭﺧﺼﻮﻣﻪ ﺑﺪﺃ ﻣﻨﺬ ﻋﻬﺪ ﺁﺩﻡ ‪ ‬ﻭﺍﺳﺘﻤﺮ ﺇﱃ ﺃﻳﺎﻣﻨﺎ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻭﺳﻴﺴﺘﻤﺮ‬
‫ﺣﱴ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
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‫ﺍﻷﻧﺒﻴﺎﺀ ﻛﺎﳉﺒﺎﻝ ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﻓﻜﻤﺎ ﺃﻥ ﺍﳉﺒﺎﻝ ﻋﺎﻣﻞ ﺃﻣﻦ ﻭﺍﺳﺘﻘﺮﺍﺭ ﻭﻋﺎﻣﻞ‬
‫ﻣﺴﺎﻋﺪ ﻟﺜﺒﺎﺕ ﺍﻷﺭﺽ ﻭﻟﺘﻨﻘﻴﺔ ﺍﳉﻮ‪ ،‬ﻛﺬﻟﻚ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﺎﺱ‪ .‬ﻟﺬﺍ ﺫﹸﻛـﺮ‬
‫ﺍﻻﺛﻨﺎﻥ )ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳉﺒﺎﻝ( ﻣﻌﺎ ﺃﺣﻴﺎﻧﺎ ﻭﺍﻗﺘﺮﻧﺎ ﻣﻌﺎ‪ .‬ﺃﺟﻞ! ﻓﻘـﺪ ﺫﻛـﺮ ﺟﺒـﻞ‬
‫ﺍﳉﻮﺩﻱ ﻣﻊ ﺍﻟﻨﱯ ﻧﻮﺡ ‪ ،‬ﻭﺟﺒﻞ ﺍﻟﻄﻮﺭ ﻣﻊ ﺍﻟﻨﱯ ﻣﻮﺳﻰ ‪ ‬ﻭﺟﺒﻞ ﻏﺎﺭ‬
‫ﺣﺮﺍﺀ ﻣﻊ ﳏﻤﺪ ‪ .‬ﻭﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﺇﳝﺎﺀﺓ ﻭﺳﺤﺐ ﻗﻠﻴﻞ ﻟﺴﺘﺎﺭ ﺍﻷﺳﺘﺎﺭ ﻋﻦ ﻫﺬﺍ‬
‫ﺍﻟﻠﻐﺰ‪.‬‬

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 ‫ﺍﳊﺮﻳﺔ‬

‫ﺍﳊﺮﻳﺔ ﻫﻲ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺮﻭﺡ ﺳﻮﻯ ﺍﳌﺸﺎﻋﺮ ﺍﻟﻌﻠﻮﻳﺔ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻭﻻ‬
‫ﺗﻌﲏ ﺍﻹﺳﺎﺭ ﻷﻱ ﻣﺒﺪﺃ ﺳﻮﻯ ﻣﺒﺪﺃ ﺍﳋﲑ ﻭﺍﻟﻔﻀﻴﻠﺔ‪.‬‬
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‫ﻛﻢ ﻣﻦ ﺇﻧﺴﺎﻥ ﻣﻐﻠﻮﻝ ﺑﺎﻟﻘﻴﻮﺩ ﻭﺍﻟﺴﻼﺳﻞ ﻭﻟﻜﻨﻪ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻄﲑﺍﻥ ﺣﺮﹰﺍ ﰲ‬
‫ﲰﺎﺀ ﻗﻠﺒﻪ ﻭﺿﻤﲑﻩ ﻭﻻ ﳛﺲ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﺑﺄﻧﻪ ﰲ ﺍﳊﺒﺲ ﻭﰲ ﺍﻟﺴﺠﻦ‪ .‬ﻭﻛـﻢ‬
‫ﻣﻦ ﺇﻧﺴﺎﻥ ﻳﻌﻴﺶ ﰲ ﻗﺼﻮﺭ ﻓﺨﻤﺔ ﻭﻟﻜﻨﻪ ﱂ ﻳﻌﺮﻑ ﺍﳊﺮﻳﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻭﱂ ﻳـﺬﻕ‬
‫ﻃﻌﻤﻬﺎ ﰲ ﺃﻋﻤﺎﻕ ﻧﻔﺴﻪ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﳊﺮﻳﺔ ﻭﻛﺄ‪‬ﺎ ﺗﻌﲏ ﺍﻻﻧﻄﻼﻕ ﺩﻭﻥ ﺃﻱ ﺿﻮﺍﺑﻂ ﻻ ﻳﺪﺭﻭﻥ‬
‫ﺑﺄ‪‬ﻢ ﳜﻠﻄﻮﻥ ﺑﲔ ﺍﳊﺮﻳﺔ ﺍﳊﻴﻮﺍﻧﻴﺔ ﻭﺑﲔ ﺍﳊﺮﻳﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻭﺑﻴﻨﻤﺎ ﺷﻌﺎﺭ ﺍﳊﺮﻳـﺔ‬
‫ﺍﻟﺬﻱ ﻳﺮﻓﻌﻪ ﺍﻟﺬﻳﻦ ﻳﺘﻬﺎﻟﻜﻮﻥ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳉـﺴﺪﻳﺔ ﻟـﻴﺲ ﺇ ﹼﻻ ﺷـﻌﺎﺭﹰﺍ‬
‫ﺣﻴﻮﺍﻧﻴﺎﹰ‪ ،‬ﻧﺮﻯ ﺃﻥ ﺍﳊﺮﻳﺔ ﺍﻟﱵ ﺗﺴﻌﻰ ﻹﺯﺍﻟﺔ ﺍﻟﻌﻮﺍﺋﻖ ﺃﻣﺎﻡ ﺍﻟﺮﻭﺡ ﻟﻜﻲ ﺗﺴﻤﻮ ﻭﲢﻠﻖ‬
‫ﰲ ﺍﻷﻋﺎﱄ‪ ...‬ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺮﻳﺔ ﺷﻌﺎﺭ ﺇﻧﺴﺎﱐ ﻭﻋﻼﻣﺔ ﻋﻠﻰ ﺍﳌﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
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‫ﺍﳊﺮﻳﺔ ﻫﻲ ﲢﺮﺭ ﺍﻟﻔﻜﺮ ﺍﻹﻧﺴﺎﱐ ﻣﻦ ﻛﻞ ﻗﻴﺪ ﳝﻨﻌﻪ ﻣﻦ ﺍﻟﺮﻗﻲ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ‬
‫ﺑﺸﺮﻁ ﻋﺪﻡ ﺍﻟﺴﻘﻮﻁ ﰲ ﻭﻫﺪﺓ ﺍﻟﻼﻣﺒﺎﻻﺓ ﺃﻭ ﺍﻷﻧﻔﻼﺕ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‪.‬‬
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‫ﺍﳊﺮﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ﻫﻲ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻟﻔﻜﺮ ﺍﳊﻖ‪ ،‬ﻭﻋﻤﻞ ﻣﺎ ﻳﺮﻏﺐ ﻓﻴـﻪ‬
‫ﺑﺸﺮﻁ ﻋﺪﻡ ﺇﻳﺬﺍﺀ ﺍﻵﺧﺮﻳﻦ‪.‬‬
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‫ﺍﳊﺮﻳﺔ ﺍﳌﻌﻘﻮﻟﺔ ﻫﻲ ﺍﳊﺮﻳﺔ ﺍﳌﺪﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﳊﺮﻳﺔ ﺍﳌﺮﺑﻮﻃﺔ ﺑﺎﻟﺴﻠﺴﻠﺔ ﺍﳌﺎﺳـﻴﺔ‬
‫ﻟﻸﺧﻼﻕ ﻭﺍﻟﺪﻳﻦ ﻭﺑﺎﻟﻄﻮﻕ ﺍﻟﺬﻫﱯ ﻟﻠﺘﻔﻜﲑ ﺍﻟﺴﻠﻴﻢ‪.‬‬
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‫ﺍﳊﺮﻳﺔ ﺍﻟﱵ ﻻ ﺗﻌﻄﻲ ﺃﳘﻴﺔ ﻟﻠﺸﻌﻮﺭ ﺍﻟﺪﻳﲏ ﻭﺗﺸﺠﺐ ﺍﻟﻔﻜـﺮ ﺍﻟـﺪﻳﲏ‪ ،‬ﻭﻻ‬
‫ﻼ ﻟﻠﻔﻀﻴﻠﺔ‪ ...‬ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺮﻳﺔ ﺩﺍﺀ ﻭﺑﻴﻞ‬
‫ﺗﻌﻄﻲ ﻗﻴﻤﺔ ﻟﻸﺧﻼﻕ ﻭﻻ ﺗﻜﻮﻥ ﻣﺸﺘ ﹰ‬
‫ﺗﻨﻔﺮ ﻣﻨﻪ ﺍﻷﻣﺔ ﻭ‪‬ﺮﺏ ﻣﻨﻪ ﻫﺮ‪‬ﺎ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ‪ .‬ﻭﻛﻞ ﺃﻣﺔ ﺗﺒﺘﻠﻰ ﲟﺜـﻞ ﻫـﺬﻩ‬
‫ﻼ ﺃﻡ ﺁﺟﻼﹰ‪ ،‬ﻭﺗﻔﻘﺪ ﺃﺻﺪﻗﺎﺀﻫﺎ ﻭﳏﻴﻄﻬﺎ ﻭﻣﻦ ﺣﻮﺍﻟﻴﻬﺎ‪.‬‬
‫ﺍﳊﺮﻳﺔ ﺳﺘﻔﻘﺪ ﺃﻣﻨﻬﺎ ﻋﺎﺟ ﹰ‬

‫ﺍﳌﺪﻧﻴـﺔ‬

‫ﻟﻴﺴﺖ ﺍﳌﺪﻧﻴﺔ ﻏﲎ ﻭﺍﺭﺳﺘﻘﺮﺍﻃﻴﺔ ﻭﻣﻈﺎﻫﺮ ﻓﺎﺭﻏﺔ ﻣـﻦ ﺍﻟﻮﻗـﺎﺭﺃﻭ ﺇﺷـﺒﺎﻋﹰﺎ‬

‫ﻟﻠﺮﻏﺒﺎﺕ ﺍﳉﺴﺪﻳﺔ ﺃﻭ ﺇﻧﻐﻤﺎﺳﹰﺎ ﰲ ﺍﻟﺸﻬﻮﺍﺕ‪ .‬ﺑﻞ ﻫﻲ ﻏﲎ ﰲ ﺍﻟﻨﻔﺲ ﻭﺭﻗـﺔ ﰲ‬
‫ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻋﻤﻖ ﰲ ﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺍﻷﻣﻮﺭ ﻭﺍﻋﺘﺮﺍﻑ ﲝﻖ ﺍﳊﻴﺎﺓ ﻟﻶﺧـﺮﻳﻦ ﻭﺗﻘﺒـﻞ‬
‫ﻟﻶﺧﺮﻳﻦ ﻭﻋﺪﻡ ﺍﻟﻀﻴﻖ ‪‬ﻢ‪.‬‬
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‫ﱂ ﺗﺘﺤﻘﻖ ﺍﳌﺪﻧﻴﺔ ﺍﳊﻖ ﺇ ﹼﻻ ﰲ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﺳﺎﺭ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻢ ﺟﻨﺒﹰﺎ ﺇﱃ ﺟﻨﺐ‬
‫ﻣﻊ ﺍﻷﺧﻼﻕ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﺍﳌﺪﻧﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﱵ ﺣﺴﺒﺖ ﻛﻞ ﺷﻲﺀ ﳏﺼﻮﺭﹰﺍ ﰲ ﺍﻟﻌﻠﻢ‬
‫ﺑﻘﻴﺖ ﻣﺪﻧﻴﺔ ﻣﺸﻠﻮﻟﺔ‪ .‬ﺃﻣﺎ ﺍﳌﺪﻧﻴﺎﺕ ﺍﻟﺸﺮﻗﻴﺔ ﻓﻘﺪ ﺍﻧﻌﺰﻟﺖ ﻋﻦ ﺍﻟﻌﻠﻢ ﻭﺗﻘﻮﻗﻌـﺖ‬
‫ﻋﻠﻰ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﺍﻵﻥ ﲤﺜﻞ ﺍﻟﺘﺄﺧﺮ‪ .‬ﺃﻣﺎ ﻣﺪﻧﻴﺔ ﺍﳌﺴﺘﻘﺒﻞ ﻓﺴﺘﻜﻮﻥ ﻣﺰﳚﹰﺎ‬
‫ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺼﻨﺎﻋﺔ ﻟﻠﻤﺪﻧﻴﺔ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻣﻊ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻘﻴـﺪﺓ ﺍﻟﺪﻳﻨﻴـﺔ ﻭﺍﳋﻠﻘﻴـﺔ‬
‫ﻟﻠﺸﺮﻕ‪ ،‬ﻭﻫﻲ ﺳﺘﻨﻤﻮ ﻭﺗﺘﺮﻋﺮﻉ ‪‬ﺬﺍ ﺍﳌﺰﻳﺞ‪.‬‬
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‫ﺍﳌﺪﻧﻴﺔ ﺍﻟﱵ ﻻ ﺗﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻔﻀﻴﻠﺔ‪ ،‬ﻭﻻ ﺗﺘﻐﺬﻯ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﻣﻦ ﺍﻟﻀﻤﲑ‪ ،‬ﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻭﺳﻴﻠﺔ ﻟﺴﻌﺎﺩﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻛﻞ ﻣﺎ ﺗﺴﺘﻄﻴﻌﻪ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺪﻧﻴـﺔ‬
‫ﺍﳌﺰﺧﺮﻓﺔ ﻫﻮ ﺧﺪﻣﺔ ﺑﻌﺾ ﺍﻷﻏﻨﻴﺎﺀ ﻭﺑﻌﺾ ﺃﺭﺑﺎﺏ ﺍﻷﻫﻮﺍﺀ‪ .‬ﻟﺬﺍ ﻓﻴﺎ ﻋـﺎﺭ ﻣـﻦ‬
‫ﻳﻨﺨﺪﻉ ﺑﺰﺧﺮﻓﻬﺎ ﻭﺯﻳﻨﺘﻬﺎ‪.‬‬
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‫ﻭﻻ ﳛﺴﱭ ﺃﺣﺪ ﺃﻥ ﺍﳌﺪﻧﻴﺔ ﻫﻲ ﺍﻟﺘﻘﺪﻡ ﰲ ﺍﻟﻌﻠـﻮﻡ ﺍﻟﻄﺒﻴﻌﻴـﺔ ﺃﻭ ﺍﻣـﺘﻼﻙ‬
‫ﺍﻹﻣﻜﺎﻧﻴﺎﺕ ﻭﺍﻟﻮﺳﺎﺋﻂ ﺍﳊﺪﻳﺜﺔ ﻛﺎﻟﺒﻮﺍﺧﺮ ﻭﺍﻟﻘﻄﺎﺭﺍﺕ ﻭﺍﻟﻄﺎﺋﺮﺍﺕ‪ ،‬ﺃﻭ ﺍﻟﻌـﻴﺶ‬
‫ﰲ ﺍﳌﺪﻥ ﺍﻟﻜﺒﲑﺓ ﺫﺍﺕ ﺍﻟﺸﻮﺍﺭﻉ ﺍﻟﻌﺮﻳﻀﺔ ﻭﺍﻟﺒﻨﺎﻳﺎﺕ ﺍﻟﻌﺎﻟﻴﺔ‪ .‬ﺑﻴﻨﻤﺎ ﻳﻌﺪ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻌﻘﻮﻝ ﺍﳌﺆﻣﻨﺔ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﳎﺮﺩ ﺟﺰﺀ ﻣﻦ ﺍﳌﺪﻧﻴﺔ ﻭﻟﻴﺴﺖ ﺍﳌﺪﻧﻴﺔ ﺫﺍ‪‬ﺎ‪ ،‬ﺃﻱ ﻣﻦ‬
‫ﺍﳋﻄﺄ ﺍﻋﺘﺒﺎﺭ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻂ ﻫﻲ ﺍﳌﺪﻧﻴﺔ ﻧﻔﺴﻬﺎ‪.‬‬
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‫ﻟﻜﻲ ﻳﺼﺒﺢ ﺍﻷﻓﺮﺍﺩ ﻣﺪﻧﻴﲔ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﻤﻲ ﺑﺬﻭﺭ ﺍﳋﲑ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺟﻮﻫﺮ‬
‫ﺍﻹﻧﺴﺎﻥ ﺗﺪﺭﳚﻴﹰﺎ ﻟﻜﻲ ﻳﻜﺘﺴﺐ ﻓﻄﺮﺓ ﺛﺎﻧﻴﺔ‪ ...‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ‪ .‬ﺃﻣـﺎ ﺍﻟـﺬﻳﻦ‬
‫ﻳﻌﺪﻭﻥ ﻣﻼﺑﺲ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻴﺎﻓﺘﻪ ﻭﻗﻴﺎﻣﻪ ﺑﺈﺷﺒﺎﻉ ﺃﺫﻭﺍﻗﻪ ﺍﳉﺴﺪﻳﺔ ﻣﺪﻧﻴﺔ‪ ،‬ﻓﻬـﻢ‬
‫ﺑﻌﺾ ﻣﻨﻜﻮﺩﻱ ﺍﳊﻆ ﻣﻦ ﺍﻟﺬﻳﻦ ﺍﻧﺴﺤﻘﻮﺍ ﲢﺖ ﺍﳌﻄﺎﻟﺐ ﺍﳉـﺴﺪﻳﺔ‪ ،‬ﺃﻭ ﻣـﻦ‬
‫ﺍﻟﺬﻳﻦ ﻓﻘﺪﻭﺍ ﻗﺎﺑﻠﻴﺔ ﺍﻟﺘﻘﻴﻴﻢ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳌﻨﻄﻖ ﺍﻟﺼﺤﻴﺢ‪.‬‬
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‫ﻻ ﺷﻚ ﺃﻥ ﺍﻷﻣﻢ ﺍﻟﺒﺪﻭﻳﺔ ﺍﻟﻮﺣﺸﻴﺔ ﺗﻜﻮﻥ ﻇﺎﳌﺔ ﻭﺗﻘﻮﻡ ﺑﺎﻟﻨﻬﺐ ﻭﺍﻟـﺴﻠﺐ‬
‫ﻭﺍﻟﻘﺘﻞ‪ .‬ﻭﲟﺎ ﺃﻥ ﺍﳉﻤﻴﻊ ﻳﻌﺮﻓﻮﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻣﻌﺮﻓﺔ ﺟﻴﺪﺓ‪ ،‬ﻓﺈﻥ ﺿـﺮﺭ ﻫـﺬﻩ‬
‫ﺍﻷﻣﻢ ﻳﺒﻘﻰ ﳏﺼﻮﺭﹰﺍ ﰲ ﻧﻄﺎﻕ ﺿﻴﻖ‪ .‬ﻭﻟﻜﻦ ﻣﺎ ﺑﺎﻟﻚ ﺑﺎﻟﺒﺪﻭﻳﲔ ﺍﻟﺬﻳﻦ ﻳﺼﻨﻌﻮﻥ‬
‫ﻭﳝﻠﻜﻮﻥ ﺃﺣﺪﺙ ﺍﻷﺳﻠﺤﺔ ﻭﻳﺘﺮﻗﺒﻮﻥ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺍﻟﻔﺮﺻـﺔ ﻟـﺴﻔﻚ ﺍﻟـﺪﻣﺎﺀ‬
‫ﻭﻟﻌﻘﻬﺎ؟‬
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‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺪﻧﻴﺔ ﻫﻲ ﻗﻴﺎﻡ ﺃﻣﺔ ﺑﺸﺮﺡ ﻧﻔﺴﻬﺎ ﻭﺇﻳﻀﺎﺡ ﻣﺎﻫﻴﺘﻬﺎ ﻭﻛﻴﺎ‪‬ـﺎ‪،‬‬
‫ﻓﺈﻥ ﻋﻨﺎﺻﺮ ﻫﺬﺍ ﺍﻟﺸﺮﺡ ﻭﺍﻹﻳﻀﺎﺡ ﻫﻲ ﻋﻠﻤﻬﺎ ﻭﺃﺧﻼﻗﻬﺎ ﻭﺁﺛﺎﺭﻫﺎ ﺍﻟـﺼﻨﺎﻋﻴﺔ‪.‬‬
‫ﺫﻟﻚ ﻷﻥ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺗﻌﻄـﻲ ﺷـﻜﻞ‬
‫ﺍﳌﺪﻧﻴﺔ‪ .‬ﺃﻣﺎ ﺍﻷﺧﻼﻕ ﻓﻬﻲ ﺍﻟﻠﺴﺎﻥ ﺍﻟﺒﻠﻴﻎ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺑﺎﻹﻋﻼﻥ ﻋﻨﻬﺎ‪.‬‬

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 ‫ﺣﻮﻝ ﺍﻟﻌﻠﻢ‬
‫ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻮﺿﻌﻴﺔ ﲝﺠﺔ ﺃ‪‬ﺎ ﺗﺆﺩﻱ ﺇﱃ ﺍﻹﳊﺎﺩ ﺗﺼﺮﻑ ﺻﺒﻴﺎﱐ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻭﻛﺄ‪‬ﺎ ﺗﻌﺎﺩﻱ ﺍﻟﺪﻳﻦ ﻭﺃ‪‬ﺎ ﻭﺳﻴﻠﺔ ﻟﻺﳊﺎﺩ ﻭﻃﺮﻳﻖ ﺇﻟﻴـﻪ ﻓﻬـﻮ‬
‫ﺣﻜﻢ ﻣﺴﺒﻖ ﻭﺟﻬﻞ ﻣﻄﺒﻖ‪.‬‬
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‫ﺍﻟﻌﻠﻮﻡ ﻣﻔﻴﺪﺓ ﻟﻨﺎ ﺑﺪﺭﺟﺔ ﻗﻴﺎﻣﻬﺎ ﺑﺘﺄﻣﲔ ﺳﻌﺎﺩﺗﻨﺎ ﻭﺍﻻﺭﺗﻔﺎﻉ ﺑﻨﺎ ﺇﱃ ﺍﳌﺴﺘﻮﻯ‬
‫ﺍﻹﻧﺴﺎﱐ ﺍﻟﻼﺋﻖ‪ .‬ﺃﻣﺎ ﺇﻥ ﺃﺻﺒﺤﺖ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﺍﻟﻜﺎﺑﻮﺱ ﺍﳌﺮﻋﺐ ﻟﺒﲏ‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﻠﻴﺴﺖ ﺇ ﹼﻻ ﺷﻴﻄﺎﻧﹰﺎ ﺭﺟﻴﻤﹰﺎ ﺗﻘﻄﻊ ﻋﻠﻴﻨﺎ ﺃﻣﺎﻣﻨﺎ ﺍﻟﻄﺮﻳﻖ‪.‬‬
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‫ﻟﻘﺪ ﻗﺎﻝ ﻋﺎﱂ ﺍﻟﻌﺼﺮ)‪ (١‬ﻟﻠﻤﺎﺩﻳﲔ ﺍﻟﻘﺼﲑﻱ ﺍﻟﻨﻈﺮ ﺍﻟﺬﻳﻦ ﺣﺎﻭﻟﻮﺍ ﺗﺄﻟﻴﻪ ﺍﻟﻌﻠﻢ‬
‫ﰲ ﺑﺪﺍﻳﺔ ﻋﺼﺮﻧﺎ ﺍﳊﺎﱄ‪" :‬ﺍﻟﻌﻠﻢ ﺩﻭﻥ ﺩﻳﻦ ﺃﻋﻤﻰ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﺩﻭﻥ ﻋﻠﻢ ﺃﻋـﺮﺝ"‪.‬‬
‫ﻼ ﺍﻧﺘﻘﺎﺩﹰﺍ ﻟﻄﻴﻔﹰﺎ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺍﻧﺘﻘﺪ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳍﺬﻳﺎﻥ ﺍﳌﺮﻋﺐ ﺍﻟﺬﻱ ﺳﺎﺩ ﻋﺼﺮﹰﺍ ﻛﺎﻣ ﹰ‬
‫ﻭﻻ ﺃﺩﺭﻱ ﻣﺎﺫﺍ ﻛﺎﻥ ﺳﻴﻘﻮﻝ ﻟﻮ ﺷﺎﻫﺪ ﻣﻦ ﻫﻮ ﺃﻋﻤﻰ ﻭﺃﻋﺮﺝ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‬
‫ﻣﻦ ﺑﻌﺾ ﻣﻌﺎﺻﺮﻳﻨﺎ ﺍﳊﺎﻟﻴﲔ‪.‬‬
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‫ﺭ ‪‬ﺩ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻮﺿﻌﻴﺔ ﻭﺍﻻﺩﻋـﺎﺀ ﺑﺄ‪‬ﺎ ﺑﺄﲨﻌﻬﺎ ﻻ ﺗـﺴـﺎﻭﻱ ﺷـﻴﺌﹰﺎ‬
‫ﺃﳕﻮﺫﺝ ﻟﻠﺠﻬﻞ ﻭﻟﻠﺘﻌﺼﺐ‪ .‬ﺃﻣـﺎ ﺭﺩ ﻛﻞ ﺷـﻲﺀ ﺧـﺎﺭﺝ ﻫـﺬﻩ ﺍﻟﻌﻠـﻮﻡ‬
‫ﻓﺴﺬﺍﺟﺔ ﻭﺗﻌﺼﺐ ﺃﲪﻖ‪ .‬ﺃﻣﺎ ﺍﻹﺩﺭﺍﻙ ﺑﺄﻥ ﻛﻞ ﻣﻌﺮﻓﺔ ﺟﺪﻳﺪﺓ ﺗﺄﰐ ﺑﺄﻛﻮﺍﻡ ﻣﻦ‬
‫ﺍ‪‬ﺎﻫﻴﻞ ﻭﺍﻷﺳـﺌﻠﺔ ﻓﻬﻮ ﺍﻹﺩﺭﺍﻙ ﺍﻟﻼﺋﻖ ﺑﺎﻟﺘﻔﻜﲑ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺼﺤﻴﺢ‪.‬‬
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‫ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﰲ ﺧﺪﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﻣﱪﺭ ﺟﺪﻱ ﻟﻠﺨـﻮﻑ‬
‫ﻣﻨﻬﻤﺎ‪ ،‬ﻷﻥ ﺍﳋﻄﺮ ﻻ ﻳﻜﻤﻦ ﰲ ﺍﻟﻌﻠﻢ ﻭﻻ ﰲ ﺗﻨﻈﻴﻢ ﺍﻟﺪﻧﻴﺎ ﺣﺴﺐ ﻣﻘﺘﻀﻰ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﻞ‬
‫ﻳﻜﻤﻦ ﺍﳋﻄﺮ ﰲ ﺍﳉﻬﻞ ﻭﻋﺪﻡ ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺘﻬﺮﺏ ﻣﻦ ﲢﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ‪.‬‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﻟﻌﺎﱂ ﺃﻟﱪﺕ ﺃﻧﺸﺘﺎﻳﻦ ﺻﺎﺣﺐ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻨﺴﺒﻴﺔ ﺍﻟﻌﺎﻣﺔ ﻭﺍﳋﺎﺻﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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 ‫ﺍﻟﻌﻠﻢ ﺍﳌﻔﻴﺪ‬

‫ﻟﻠﻌﻠﻢ ﻭﻟﻠﻌﻠﻮﻡ ﺍﻟﻮﺿﻌﻴﺔ ﻭﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻓﺮﻭﻉ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻟﻜﻞ ﻓﺮﻉ ﻓﻮﺍﺋﺪﻩ‪ .‬ﻭﻣﻊ‬
‫ﺃﻥ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﻔﺮﻭﻉ ﻣﻔﻴﺪﺓ‪ ،‬ﺇ ﹼﻻ ﺃﻥ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﻗﺼﲑ ﻭﻗﺎﺑﻠﻴﺎﺗﻪ ﳏﺪﻭﺩﺓ‪ ،‬ﻟﺬﺍ‬
‫ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺍﻹﺣﺎﻃﺔ ﲜﻤﻴﻊ ﻓﺮﻭﻉ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ .‬ﻟﺬﺍ ﻛﺎﻥ ﻋﻠﻰ ﻛﻞ ﻓﺮﺩ ﺗﻌﻠﻢ‬
‫ﻣﺎ ﻳﻔﻴﺪﻩ ﻭﻳﻔﻴﺪ ﺃﻣﺘﻪ‪ ،‬ﻭﻻ ﻳﻀﻴﻊ ﻋﻤﺮﻩ ﰲ ﺳﺎﺣﺎﺕ ﺃﺧﺮﻯ ﻏﲑ ﺳﺎﺣﺘﻪ‪.‬‬

‫ﺍﻟﺸﺒﺎﺏ‬

‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻷﺟﻴﺎﻝ ﺍﻟﺸﺎﺑﺔ ﻭﺭﻋﺎﻳﺘﻬﺎ ﺑﻜﻞ ﺣﻨﺎﻥ ﺧﻄﻮﺓ ﺇﳚﺎﺑﻴﺔ ﻭﺫﺍﺕ ﻣﻐﺰﻯ‬
‫ﰲ ﺻﺎﱀ ﺍﻷﻣﺔ‪ .‬ﻏﲑ ﺃﻥ ﻫﺬﺍ ﺍﳊﻨﺎﻥ ﻭﺍﻻﻫﺘﻤﺎﻡ ﻳﻜﻮﻥ ﻣﺜﻤﺮﹰﺍ ﻭﻣﻔﻴـﺪﹰﺍ ﺑﻨـﺴﺒﺔ‬
‫ﺗﻮﺟﻬﻪ ﻟﺮﻋﺎﻳﺔ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻘﻠﺒﻴﺔ‪ .‬ﺃﻣﺎ ﺇﻥ ﺗﻮﺟـﻪ ﺍﻻﻫﺘﻤـﺎﻡ ﻹﺷـﺒﺎﻉ‬
‫ﻏﺮﺍﺋﺰﻫﻢ ﺍﳉﺴﺪﻳﺔ ﻓﺈﻧﻪ ﻳﻘﻠﺒﻬﻢ ﺇﱃ ﺃﺑﺪﺍﻥ ﺩﻭﻥ ﺍﺭﻭﺍﺡ‪ ...‬ﺇﱃ ﳐﻠﻮﻗﺎﺕ ﻻ ﲤﻠﻚ‬
‫ﺇﻻ ﺃﺑﺪﺍﻧﺎ ﺿﺨﺎﻣﺎ‪.‬‬
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‫ﻛﻞ ﺃﻣﺔ ﺍﻫﺘﻤﺖ ﺑﺄﺟﻴﺎﳍﺎ ﺍﻟﺸﺎﺑﺔ ﺍﺭﺗﻘﺖ‪ .‬ﻭﻛﻞ ﺃﻣﺔ ﺗﺮﻛﺖ ﺷﺒﺎ‪‬ﺎ ﻟﺘﻴـﺎﺭ‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﻋﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺇﳘﺎﳍﺎ ﻫﺬﺍ ﻣﻌﺎﻧﺎﺓ ﻛﺒﲑﺓ ﻭﺩﻓﻌﺖ ﲦﻨﻪ ﻏﺎﻟﻴﹰﺎ‪ .‬ﻭﻣﺎ ﻧﻌﺎﻧﻴﻪ‬
‫ﺍﻟﻴﻮﻡ ﻣﻦ ﻓﺴﺎﺩ ﻣﺴﺘﺸ ٍﺮ ﻭﺗﻔﺴﺦ ﻣﺴﺘﻤﺮ ﰲ ﺃﺟﻴﺎﻟﻨﺎ ﻓﻬﻮ ﻧﺘﻴﺠﺔ ﻃﺒﻴﻌﻴﺔ ﻹﳘﺎﻟﻨﺎ‪.‬‬
‫ﺃﺟﻞ! ﻓﺒﻴﻨﻤﺎ ﻛﺎﻧﺖ ﺭﺅﻭﺳﻨﺎ ﺗﺘﺠﻮﻝ ﻓﻮﻕ ﺍﻟﺴﺤﺐ‪ ،‬ﱂ ﻧﺸﻌﺮ ﺑﺎﻟﺜﻌﺎﺑﲔ ﺍﻟﺴﺎﻣﺔ‬
‫ﺍﻟﱵ ﺗﺴﻠﻠﺖ ﻣﻦ ﺑﲔ ﺃﺭﺟﻠﻨﺎ ﺇﱃ ﳐﺎﺩﻋﻨﺎ‪ .‬ﻭﻫﻜﺬﺍ ﻫﻴﺄﻧﺎ ﻭﺿﻌﻨﺎ ﺍﳊﺎﱄ ﺑﺄﻳﺪﻳﻨﺎ‪.‬‬

‫ﺍﻻﳓﺮﺍﻑ‬

‫ﻛﻢ ﻣﻦ ﻣﺮﺓ ﺃﲝﺮﻧﺎ ﺇﱃ ﳎﺎﻫﻴﻞ ﳐﻴﻔﺔ ﺑﺴﺒﺐ ﺃﺳﺎﻃﲑ ﻭﺃﻭﻫﺎﻡ ﺧﻴﺎﻟﻴﺔ‪ .‬ﻭﻟﻜﻦ‬
‫ﱂ ﳓﺼﻞ ﻋﻠﻰ ﺷﻲﺀ‪ ...‬ﱂ ﳓﺼﻞ ﻻ ﻋﻠﻰ "ﻟﻴﻠﻰ" ﺍﻟﱵ ﳘﻨﺎ ﻋﻠﻰ ﻭﺟﻮﻫﻨـﺎ ﰲ‬

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 ‫ﺍﻟﺼﺤﺎﺭﻯ ﲝﺒﻬﺎ‪ ،‬ﻭﻻ ﺍﺳـﺘﻄﻌﻨﺎ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﺸﺎﻃﺊ ﺍﻟﺬﻱ ﺃﲝﺮﻧﺎ ﻣﻨﻪ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﻳﺒﺪﺃ ﺃﻱ ﳎﺘﻤﻊ ﺑﺎﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺟﺬﻭﺭﻩ‪ ،‬ﺗﺘﻐﲑ ﺯﺍﻭﻳﺔ ﻧﻈﺮﻩ ﻭﺗﻨﻘﻠـﺐ‬
‫ﻗﻴﻤﻪ ﻭﻣﻌﺎﻳﲑﻩ ﺭﺃﺳﹰﺎ ﻋﻠﻰ ﻋﻘﺐ‪ .‬ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﻳﺪﻋﻰ ﺍﳉﻬـﺎﺩ "ﺑﻐﻴـﹰﺎ"‬
‫ﻭﺍﻟﻈﻠﻢ "ﻋﺪﺍﻟﺔ" ﻭﺗ‪‬ﺴﺘﻤﻄﺮ ﺍﻟﻠﻌﻨﺎﺕ ﻋﻠﻰ ﺍﻟﺘﺎﺭﻳﺦ‪ ...‬ﺗﻜﺘﺐ ﻗـﺼﺎﺋﺪ ﺍﳌـﺪﻳﺢ‬
‫ﻟﻸﻣﻮﺭ ﺍﻟﺸﻨﻴﻌﺔ ﻭﻟﻠﻘﺎﺫﻭﺭﺍﺕ‪ ،‬ﻭﻳ‪‬ﺬﻡ ﺍﻷﺩﺏ ﻭﺍﻟﻄﻬﺮ‪ ،‬ﻭﻳﻬﺘﻒ ﲝﻴـﺎﺓ ﺍﻟﺮﺫﻳﻠـﺔ‬
‫ﻭﻋﺪﻡ ﺍﳊﻴﺎﺀ‪ ...‬ﺗ‪‬ﻨﺒﺬ ﺍﻟﻌﻔﺔ ﻭﺗﻜﻮﻥ ﺍﻟﻮﻗﺎﺣﺔ ﺃﻣﺮﹰﺍ ﻃﺒﻴﻌﻴﹰﺎ‪ .‬ﻳﺘﻢ ﺍﳍﺠﻮﻡ ﺑﻜﻞ ﺩﻧﺎﺀﺓ‬
‫ﳌﻦ ﻳﺮﺗﺒﻂ ﺑﺎﻷﻣﺔ ﻭﺑﺎﳌﺎﺿﻲ‪ .‬ﻭﻳﻌﻠﻮ ﻗﺪﺭ ﺍﻟـﺬﻳﻦ ﺍﻧﻘﻄﻌـﻮﺍ ﻋـﻦ ﺟـﺬﻭﺭﻫﻢ‬
‫ﻭﺃﺻﺎﻟﺘﻬﻢ‪.‬‬
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‫ﺍﻟﺘﻬﺎﻓﺖ ﻋﻠﻰ ﺍﻻﺧﺘﻼﻁ ﺑﺎﳉﻨﺲ ﺍﻵﺧﺮ ﻭﺍﻟﺜﺮﺛﺮﺓ ﻣﻌﻪ ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﺻـﺤﺒﺘﻪ‬
‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻫﻮ ﺇﻣﺎ ﻧﺘﻴﺠﺔ ﺿﻌﻒ ﺃﻭ ﻓﺴﺎﺩ ﰲ ﺍﻟﻄﺒﻊ ﺃﻭ ﺃﻣـﺎﺭﺓ ﻋﻠـﻰ ﲪـﻞ‬
‫ﺻﻔﺎﺕ ﺫﻟﻚ ﺍﳉﻨﺲ‪.‬‬

‫ﻧﻴـﺔ ﺍﳋﺪﻣﺔ‬

‫ﻻ ﺃﺩﺭﻱ ﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺣﻴﺎﺓ ﻣﻦ ﻻ ﻳﻬﺪﻑ ﺇﱃ ﺧﺪﻣﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺑﲔ ﺣﻴﺎﺓ‬

‫ﺍﳌﺘﻮﺣﺸﲔ ﺍﻟﺒﺪﺍﺋﻴﲔ ﺍﳌﻤﻠﻮﺀﺓ ﺑﻜﻞ ﺍﻟﺮﻏﺒﺎﺕ ﺍﳉﺎﳏﺔ؟‬
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‫ﺗﺄﻳﻴﺪ ﻭﺗﺸﺠﻴﻊ ﻛﻞ ﺧﺪﻣﺔ ﰲ ﺳﺒﻴﻞ ﺍﳊﻖ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﺇﺷﺎﺭﺓ ﺇﱃ‬
‫ﺍﺣﺘﺮﺍﻡ ﻭﺗﻮﻗﲑ ﺍﳊﻖ‪ .‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ ﻟﻠﺬﻳﻦ ﻳﺮﻭﻥ ﺍﳊﻖ ﻣﻨﺤـﺼﺮﹰﺍ ﰲ ﻣـﺴﻠﻜﻬﻢ‬
‫ﻼ‪ .‬ﻭﺳﺘﻐﲑﻭﻥ ﻋﻠﻰ‬ ‫ﻼ ﺃﻡ ﺁﺟ ﹰ‬‫ﻭﻣﺸﺮ‪‬ﻢ ﻓﻘﻂ‪ :‬ﺻﺪﻗﻮﱐ! ﺳﺘﺒﻘﻮﻥ ﻭﺣﺪﻛﻢ ﻋﺎﺟ ﹰ‬
‫ﺍﻟﺪﻭﺍﻡ ﻧﻈﺮﺍﺗﻜﻢ ﺇﱃ ﺍﳊﻖ ﻭﻟﻦ ﺗﺴﺘﻘﺮﻭﺍ ﻋﻠﻰ ﺷﻲﺀ ﺃﺑﺪﹰﺍ‪.‬‬

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 ‫ﺍﻟﻨﻈﺮﺓ ﺍﳌﻴﻜﺎﻓﻴﻠﻴﺔ‬

‫ﻛﺎﻥ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﰲ ﺍﻟﺴﺎﺑﻖ ﺃﻥ ﻃﺮﻳﻘﺔ ﺍﻟﺪﻋﺎﻳﺔ ﻟﻠﻨﻔﺲ ﻭﺍﻟﺘﻌﺮﻳﻒ ‪‬ﺎ ﺑﻮﺍﺳﻄﺔ‬

‫ﺍﳍﺠﻮﻡ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻭﺇﺩﺍﻧﺘﻬﻢ‪ .‬ﻭﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻴﻬﻢ ﻃﺮﻳﻘﺔ ﺧﺎﺻﺔ ﳉﻤﺎﻋﺔ ﻧﻔﺎﻕ‬
‫ﰲ ﺍﻟﺸﺮﻕ‪ (١).‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻌﺎﺩﺓ ﺍﻧﺘﺸﺮﺕ ﺍﻵﻥ ﺍﻧﺘﺸﺎﺭﹰﺍ ﻛﺒﲑﹰﺍ ﲝﻴﺚ ﺃﻥ ﺍﻟﻌﺪﻳﺪ‬
‫ﻣﻦ ﺍﻟﺬﻳﻦ ﻧﺬﺭﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻟﻠﻨﻀﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﳊﻖ ﺑﺪﺃﻭﺍ ﻳﺸﺎﺭﻛﻮﻥ ﰲ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻷﺭﺍﺟﻴﻒ‪ .‬ﻓﻴﺎ ﻭﻳﺢ ﻣﻦ ﻳﺒﺤﺚ ﻋﻦ ﺍﳊﻖ ﺑﻄﺮﻕ ﺑﺎﻃﻠﺔ‪ ...‬ﻭﻳﺎ ﻭﻳـﺢ ﳉﻤﻴـﻊ‬
‫ﺍﳌﻴﻜﺎﻓﻴﻠﻴﲔ‪...‬‬

‫ﺑﻌﺾ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﺮﺽ‬

‫ﺍﳌﺘﺪﻳﻦ ﺍﳊﻖ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﳋﻠﻮﻕ ﺧﻠﻘﹰﺎ ﺭﻓﻴﻌﹰﺎ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ .‬ﻓﻼ ﲡﺪ ﰲ‬

‫ﻋﺒﺎﺩﺗﻪ ﺗﺼﻨﻌﹰﺎ ﻭﻻ ﰲ ﻣﻌﺎﻣﻠﺘﻪ ﺧﺪﺍﻋﺎﹰ‪ ،‬ﻭﻻ ﰲ ﻗﻠﺒﻪ ﺣﻘﺪﹰﺍ ﺃﻭ ﻧﻔﺎﻗﹰﺎ‪ .‬ﺍﻟﺘﺼﻨﻊ ﻳﺒﻌﺪ‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﳊﻖ ﺗﻌﺎﱃ ﻭﺍﳋﺪﺍﻉ ﻳ‪‬ﺒﻌﺪ ﻋﻦ ﺍﳊﻖ ﺗﻌﺎﱃ ﻭﻋﻦ ﺍﳋﻠﻖ‪ .‬ﺃﻣﺎ ﺍﳊﻘﺪ‬
‫ﻭﺍﻟﻜﺮﻩ ﻭﺍﻟﻨﻔﺎﻕ ﻓﺴﺒﺐ ﻟﺬﻛﺮﻩ ﺑﺎﻟﻠﻌﻨﺎﺕ‪.‬‬

‫ﻓﺴﺎﺩ ﺍﳌﻴﺰﺍﻥ‬
‫ﻟﻘﺪ ﺃﻛﺮﻫﺖ ﺍﻷﻣﺔ ﻣﻨﺬ ﺍﻟﺴﺎﺑﻖ ﻭﺣﱴ ﺍﻟﻴﻮﻡ ﺑﻘﺒﻮﻝ ﲨﻴﻊ ﺍﻟﻔﺎﺳـﺪﻳﻦ ﻭﲨﻴـﻊ‬
‫ﺍﻟﺴﻴﺌﺎﺕ ﺑﺘﺨﻮﻳﻔﻬﺎ ﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻛﱪ ﻭﺃﻓﻈﻊ‪ .‬ﺣﱴ ﺍﺿﻄﺮﻭﺍ ﺍﻷﻣﺔ ﻋﻠﻰ ﺍﻟﺮﺿﻰ ‪‬ﺎ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻫﺎ "ﺃﻫﻮﻥ ﺍﻟﺸﺮﻳﻦ"‪ .‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻏﺮﺍﺭ‪" :‬ﻣﻦ ﺭﺃﻯ ﺍﳌﻮﺕ ﺭﺿﻰ ﺑﺎﳊﻤﻰ‪"...‬‬
‫ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺧﺎﻃﺌﺔ ﺃﻳﹰﺎ ﻛﺎﻥ ﻣﺼﺪﺭﻫﺎ ﺍﳌﻠﻌﻮﻥ ﻭﺍﻟﻨﻜﺪ‪ ،‬ﻓﺈﻥ ﻗﺒـﻮﻝ ﻫـﺬﻩ‬
‫ﺍﻟﻨﺴﺒﺔ ﺑﺎﺳﻢ ﻋﻘﺎﺋﺪﻧﺎ ﻭﻧﻈﺮﺗﻨﺎ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﻋﻘﺎﺋﺪﻧﺎ ﻭﺃﻋﺮﺍﻓﻨﺎ ﻻ ﻳﻌﲎ ﺳﻮﻯ ﻗﺒﻮﻝ‬
‫ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻔﺴﺦ ﻭﺍﻻﳓﻼﻝ ﻭﺍﻻﳓﻄﺎﻁ ﺍﻟﺬﻱ ﻻ ‪‬ﺎﻳﺔ ﻟﻪ‪.‬‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﲨﺎﻋﺔ ﺍﻟﺸﻴﻮﻋﻴﲔ ﻷ‪‬ﺎ ﻇﻬﺮﺕ ﰲ ﺭﻭﺳﻴﺎ‪ ،‬ﻭﻫﻲ ﺗﻘﻊ ﰲ ﺷﺮﻕ ﺗﺮﻛﻴﺎ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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 ‫ﺍﳋﻄﺔ‬

‫ﺇﻥ ﻭﺿﻊ ﺧﻄﺔ ﻣﺪﺭﻭﺳﺔ ﺑﺸﻜﻞ ﺟﻴﺪ ﻹﻧﺸﺎﺀ ﻭﺭﺷﺔ ﺃﻭ ﻣﺼﻨﻊ ﻳﻌﻄﻲ ﺍﻷﻣﻞ‬
‫ﺑﺪﻭﺍﻡ ﻫﺬﻩ ﺍﻟﻮﺭﺷﺔ ﻭﻫﺬﺍ ﺍﳌﺼﻨﻊ ﻭﲟﺴﺘﻘﺒﻞ ﺟﻴﺪ ﳍﻤﺎ‪ .‬ﺃﻣﺎ ﺇﻥ ﱂ ﻳﺘﻢ ﻭﺿﻊ ﻣﺜﻞ‬
‫ﻫﺬﻩ ﺍﳋﻄﺔ ﺍﳌﺪﺭﻭﺳﺔ ﻭﺍﳊﺴﺎﺏ ﺍﻟﺪﻗﻴﻖ ﻓﺎﳌﺼﲑ ﺍﶈﺘﻮﻡ ﻫﻮ ﺍﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ‪ .‬ﺇﺫﻥ‬
‫ﻓﻤﺎ ﻇﻨﻚ ﺑﺎﻟﺘﺨﻄﻴﻂ ﺍﻟﺬﻱ ﻳﺘﻨﺎﻭﻝ ﺃﻣﻮﺭ ﺃﻣﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﻳﺘﻨـﺎﻭﻝ ﺇﺩﺍﺭﺓ ﺩﻭﻟـﺔ‪،‬‬
‫ﻭﺇﺩﺍﺭﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﻲ ﺃﻣﻮﺭ ﺣﺎﻓﻠﺔ ﺑﺎﳌﻌﻀﻼﺕ ﻭﺑﺎﻷﺣﺎﺟﻲ ﻭﺍﻷﻟﻐﺎﺯ ﻟﻜﻮ‪‬ـﺎ‬
‫ﻣﺘﻌﻠﻘﺔ ‪‬ﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻠﻐﺰ‪.‬‬

‫ﺣﻮﻝ ﺍﻟﺰﻣﻦ‬

‫ﻋﻨﺪﻣﺎ ﻧﺘﻨﺎﻭﻝ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﻧﻮﺩﻋﻬﻤﺎ ﰲ ﺃﺟﺴﺎﻣﻨﺎ ﻧﻠﺘﺬ ﻭﻧﺴﺘﻔﻴﺪ ﻣﻨﻬﻤﺎ‪.‬‬

‫ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺰﻣﻦ‪ ,‬ﻓﺒﻨﺴﺒﺔ ﲤﻠﻜﻨﺎ ﻟﻠﺜﻮﺍﱐ ﻭﺍﻟﺪﻗﺎﺋﻖ ﻭﺍﻷﻳﺎﻡ ﻭﺍﻷﺳـﺎﺑﻴﻊ‬
‫ﳓﺲ ﺑﻠﺬﺓ ﺍﻟﻌﻴﺶ ﻭﻧﺘﻤﲎ ﺃ ﹼﻻ ﲤﺮ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺑﺴﺮﻋﺔ‪ ..‬ﺃﻱ ﺃﻥ ﺍﳊﻴـﺎﺓ ﻧﻌﻤـﺔ ﻻ‬
‫ﳝﻜﻦ ﺍﻟﺸﺒﻊ ﻣﻨﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﲢﻤﻞ ﰲ ﻃﻴﺎ‪‬ﺎ ﻭﻋﻮﺩﹰﺍ ﻭﺑﺸﺎﺭﺍﺕ ﻟﻨﺎ ﻷﻳﺎﻣﻨﺎ ﺍﳊﺎﻟﻴﺔ‬
‫ﻼ ﺇﻥ ﻛﺎﻧﺖ ﺩﻭﻥ ﻫﺪﻑ ﺃﻭ ﻏﺎﻳـﺔ‪.‬ﻋﻨـﺪﻣﺎ‬ ‫ﻭﳌﺴﺘﻘﺒﻠﻨﺎ‪ .‬ﻭﻟﻜﻨﻬﺎ ﺗﻜﻮﻥ ﻋﺒﺌﹰﺎ ﺛﻘﻴ ﹰ‬
‫ﻧﺘﻨﺎﻭﻝ ﻃﻌﺎﻣﹰﺎ ﺃﻭ ﻧﺸﺮﺏ ﺷﺮﺍﺑﹰﺎ ﻭﻧﻮﺩﻋﻬﻤﺎ ﰲ ﺃﺟﺴﺎﻣﻨﺎ ﻓﺈﻧﻨﺎ ﳓﺲ ﺑﻠﺬﺓ‪.‬‬

‫ﺍﻟﻐﺮﺑﺎﺀ‬

‫ﻟﻴﺲ ﺍﻟﻐﺮﻳﺐ ﻣﻦ ﺍﺑﺘﻌﺪ ﻋﻦ ﻭﻃﻨﻪ ﻭﺑﻴﺘﻪ ﻭﻋﻦ ﺃﺻﺪﻗﺎﺋﻪ ﻭﺃﺣﺒﺎﺋﻪ‪ ،‬ﺑﻞ ﻫـﻮ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﻔﻬﻢ ﺍ‪‬ﺘﻤﻊ ﺣﺎﻟﻪ ﻭﻻ ﻃﺮﻳﻘﻪ ﻭﺳﻠﻮﻛﻪ‪ ،‬ﻭﻻ ﻳﻔﻬﻢ ﻣﺒﺎﺩﺋـﻪ‬
‫ﺍﻟﻌﺎﻟﻴﺔ ﻭﻻ ﺃﺣﻼﻣﻪ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﻭﻻ ﺗﻀﺤﻴﺎﺗﻪ ﺑـﺴﻌﺎﺩﺗﻪ ﺍﻟﺸﺨـﺼﻴﺔ ﰲ ﺳـﺒﻴﻞ‬
‫ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻘﻊ ﰲ ﺗﻨﺎﻗﺾ ﻣﻊ ﻗـﻮﺍﻧﲔ ﳎﺘﻤﻌـﻪ‬
‫ﺑﺴﺒﺐ ﳘﺘﻪ ﺍﻟﻌﺎﻟﻴﺔ ﻓﻴﺘﻌﺮﺽ ﻟﻸﺫﻯ ﻭﻟﻠﻮﻡ ﻭﻟﻼﺳﺘﻨﻜﺎﺭ‪.‬‬

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 ‫ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ‪...‬‬

‫ﻛﻤﺎ ﺗﻮﺟﺪ ﺃﻣﺎﻛﻦ ﻭﻧﻘﺎﻁ ﺣﺴﺎﺳﺔ ﻭﻣﻬﻤﺔ ﻭﺣﻴﻮﻳﺔ ﰲ ﺟﺴﺪ ﺍﻹﻧـﺴﺎﻥ‪،‬‬

‫ﻛﺬﻟﻚ ﺗﻮﺟﺪ ﻧﻘﺎﻁ ﻣﻬﻤﺔ ﻭﺣﺴﺎﺳﺔ ﰲ ﺑﻨﻴﺔ ﺍﻷﻣﺔ ﻛﺎﻟﻌﻘﻴﺪﺓ ﻭﺍﳊﺎﺳﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ‬
‫ﻭﺛﻘﺎﻓﺔ ﻭﻓﻜﺮ ﺍﻷﻣﺔ‪ .‬ﻭﻛﻤﺎ ﻳﺘﻬﺎﻭﻯ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺴﻘﻂ ﺃﺭﺿﹰﺎ ﺍﻥ ﺗﻌﺮﺽ ﻣﻮﺿﻊ‬
‫ﺣﻴﻮﻱ ﻭﺣﺴﺎﺱ ﰲ ﺟﺴﺪﻩ ﺇﱃ ﺿﺮﺑﺔ‪ ،‬ﻛﺬﻟﻚ ﺗﺴﻘﻂ ﺍﻷﻣـﺔ ﺇﻥ ﺗﻌﺮﺿـﺖ‬
‫ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﺍﳊﺴﺎﺳﺔ ﳉﺮﺡ ﺑﻠﻴﻎ‪ .‬ﻟﺬﺍ ﻓﺄﻟﻒ ﻟﻌﻨﺔ ﻋﻠﻰ ﻣﻦ ﻳﺘﻼﻋـﺐ‬
‫ﺑﻌﻘﻴﺪﺓ ﻭﺗﺎﺭﻳﺦ ﻫﺬﻩ ﺍﻷﻣﺔ! ﻭﺃﻟﻒ ﻟﻌﻨﺔ ﻋﻠﻰ ﺃﻋﺪﺍﺀ ﻣﺎﺿﻲ ﻫﺬﻩ ﺍﻷﻣﺔ! ﻭﺃﻟـﻒ‬
‫ﻟﻌﻨﺔ ﻋﻠﻰ ﻣﻦ ﺧﺮﺏ ﻓﻜﺮ ﻭﺛﻘﺎﻓﺔ ﻫﺬﻩ ﺍﻷﻣﺔ! ﻭﺃﻟﻒ ﻟﻌﻨﺔ ﻋﻠﻰ ﺍﳌﺘﺸﺎﺋﻤﲔ ﺍﻟﺬﻳﻦ‬
‫ﻳﺮﻭﻥ ﻣﺴﺘﻘﺒﻠﻨﺎ ﻣﻈﻠﻤﹰﺎ ﻭﻳﻮﳘﻮﻧﻨﺎ ﺑﺬﻟﻚ!‪..‬‬

‫ﺍﳋﻮﻑ ﻭﺍﻷﻣﻞ ‪‬‬

‫ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﺸﻞ ﺣﺮﻛﺔ ﺍﻹﻧﺴﺎﻥ‪ .‬ﺃﻣﺎ ﺍﻟﺮﺟﺎﺀ ﻓﻴﻤﺎ ﺃﻳـﺪﻱ ﺍﻟﻨـﺎﺱ‬
‫ﻓﻴﺴﻮﻕ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺇﱃ ﺧﻴﺒﺔ ﺍﻷﻣﻞ ﻭﺍﻟﻴﺄﺱ‪ .‬ﻭﺍﳊﻞ ﺍﻟﻮﺣﻴﺪ ﻟﻌـﺪﻡ‬
‫ﺍﳋﻮﻑ ﻣﻦ ﺃﻱ ﺃﺣﺪ ﻫﻮ ﺍﳋﻮﻑ ﻣﻦ ﺻﺎﺣﺐ ﺍﻷﻣﺮ ﺗﻌﺎﱃ ﺍﲰﻪ‪ .‬ﺃﻣـﺎ ﺍﳊـﻞ‬
‫ﺍﻟﻮﺣﻴﺪ ﻟﻌﺪﻡ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﻴﺄﺱ ﻓﻬﻮ ﺍﻻﺗﻜﺎﻝ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺫﻱ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺬﻱ‬
‫ﻳﻨﺠﺰ ﻣﺎ ﻭﻋﺪﻩ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪.‬‬

‫ﺩﺳﺘﻮﺭ ﺭﺟﻞ ﺍﻟﺪﻋﻮﺓ ‪‬‬

‫ﺇﻥ ﻗﻴﺎﻣﻨﺎ ‪-‬ﺑﻨﻴﺔ ﻣﺘﻮﺟﻬﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ -‬ﲞﺪﻣﺔ ﺍﻹﻧـﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﻻﺣﺘﻔـﺎﻅ‬

‫ﺑﺪﻋﻮﺗﻨﺎ ﻓﻮﻕ ﻛﻞ ﺭﻏﺒﺔ ﻭﻫﻮﻯ‪ ،‬ﻭﻓﻮﻕ ﻛﻞ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻟﺮﻏﺒـﺎﺕ ﺍﻟﺪﻧﻴﻮﻳـﺔ‬
‫ﻭﻣﻨﺎﻓﻌﻬﺎ‪ ،‬ﻭﺑﻌﺪ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﺘﻀﺤﻴﺔ ﺑﻜﻞ ﻣـﺎ‬
‫ﳓﺐ ﻭﺑﻜﻞ ﻣﺎ ﺗﻌﻠﻘﺖ ﻗﻠﻮﺑﻨﺎ ﺑﻪ‪ ،‬ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻫﺬﺍ ﺑﻜﻞ ﺛﺒﺎﺕ ﻭﻗﺮﺍﺭ‪ ،‬ﻭﲢﻤﻞ‬

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‫ﲨﻴﻊ ﺍﳌﺸﻘﺎﺕ ﻭﺍﳌﺼﺎﻋﺐ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ﲢﻤﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻭﻓـﺘﺢ‬
‫ﺍﻟﻄﺮﻕ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺳﻌﺎﺩﺓ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ‪ ،‬ﻭﺍﻟﺘﻬﻴﺆ ﻟﻼﻧﺴﻼﺥ ﻣﻦ ﻛﻞ ﺍﳌﻨﺎﻓﻊ‬
‫ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻭﺍﻟﻌﻴﺶ ﻟﺴﻌﺎﺩﺓ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﺑﺈﺷﻐﺎﻝ ﺍﻟﺼﻔﻮﻑ ﺍﻷﻭﱃ‬
‫ﻋﻨﺪ ﺃﺩﺍﺀ ﺍﳋﺪﻣﺔ ﻭﺍﻟﺼﻔﻮﻑ ﺍﻷﺧﲑﺓ ﻋﻨﺪ ﺍﳌﻐﺎﱎ‪ ،‬ﺃﻱ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻛﻞ ﻣﻨﺎﻓﺴﺔ‬
‫ﻣﻦ ﺃﺟﻞ ﺍﳌﻨﺼﺐ ﺃﻭ ﺍﳉﺎﻩ‪ ...‬ﻫﺬﻩ ﻫﻲ ﻏﺎﻳﺘﻨﺎ ﺍﻟﱵ ﻻ ﳝﻜﻨﻨﺎ ﺍﻟﺘﻔﺮﻳﻂ ‪‬ﺎ‪.‬‬
‫***‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳋﺼﺎﻝ ﺍﳊﻤﻴﺪﺓ ﺍﳌﻮﺟﻮﺩﺓ ﻟﺪﻯ ﺍﻟﺪﻋﺎﺓ ﺍﻟﺬﻳﻦ ﻳﺸﻐﻠﻮﻥ ﺍﳋﻄـﻮﻁ‬
‫ﺍﻷﻣﺎﻣﻴﺔ ﰲ ﺃﺩﺍﺀ ﻓﻌﺎﻟﻴﺎﺕ ﺍﳋﺪﻣﺔ ﺳﺘﻨﺘﻘﻞ ﺇﱃ ﺍﻟﺼﻔﻮﻑ ﺍﳋﻠﻔﻴﺔ ﲜﻤﻴﻊ ﺃﻭﺟـﻪ‬
‫ﺍﳋﲑ ﻭﺍﳉﻤﺎﻝ ﺍﳌﻮﺟﻮﺩﺓ ﻟﺪﻯ ﺍﻟﺪﻋﺎﺓ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ ﲨﻴﻊ ﺍﳋـﺼﺎﻝ ﺍﻟﻘﺒﻴﺤـﺔ‬
‫ﺳﺘﻨﺘﻘﻞ ﺃﻳﻀﺎ ﺇﱃ ﺍﻟﺼﻔﻮﻑ ﺍﳋﻠﻔﻴﺔ ﻭﺗﺆﺩﻱ ﺇﱃ ﺍﺑﺘﻌﺎﺩ ﺃﻓﺮﺍﺩﻫﺎ ﻋـﻦ ﺫﻭﺍ‪‬ـﻢ‬
‫ﻭﺟﺬﻭﺭﻫﻢ ﻭﻳﺼﺒﺤﻮﻥ ﻣﻘﻠﺪﻳﻦ ﻣﺴﺎﻛﲔ ﻟﻠﻐﺮﺏ‪.‬‬

‫ﻓﺪﺍﺋﻴﻮ ﺍﶈﺒﺔ ‪‬‬

‫ﺃﺑﻄﺎﻝ ﺍﶈﺒﺔ ﻓﻘﻂ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺇﻧﺸﺎﺀ ﻋﺎﱂ ﺍﶈﺒﺔ ﻭﺍﻟﻨﻮﺭ ﻭﺍﻟﺴﻌﺎﺩﺓ‬
‫ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ...‬ﺃﺑﻄﺎﻝ ﺍﶈﺒﺔ ﻋﻠﻰ ﺷﻔﺎﻫﻬﻢ ﺑﺴﻤﺔ ﺍﶈﺒﺔ‪ ،‬ﻗﻠﻮ‪‬ﻢ ﻋﺎﻣﺮﺓ ﺑﺎﶈﺒـﺔ‪،‬‬
‫ﻧﻈﺮﺍ‪‬ﻢ ﺗﺸﻊ ﺑﺎﳌﺸﺎﻋﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻳﻐﻤﺰﻭﻥ ﻟﻠﻜﻞ ﻏﻤﺰﺓ ﳏﺒـﺔ‪ ..‬ﻭﻳـﺮﻭﻥ ﰲ‬
‫ﺷـﺮﻭﻕ ﺍﻟﺸﻤﺲ ﻭﻏﺮﻭ‪‬ﺎ ﻭﰲ ﺑﺮﻳﻖ ﺍﻟﻨﺠﻮﻡ ﻭﺧﻔﻮ‪‬ﺎ ﺭﺳـﺎﺋﻞ ﳏﺒـﺔ‪.‬‬
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‫ﺇﻥ ﻓﺪﺍﺋﻴﻲ ﺍﶈﺒﺔ ﻳﻨﻈﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺑﺸﻌﻮﺭ ﺍﶈﺒﺔ ﲡﺎﻩ ﺑﻴﺌﺘﻬﻢ‪ .‬ﻭﺣﱴ ﺣﺪ‪‬ﻢ‬
‫ﻭﻏﻀﺒﻬﻢ ﻟﻪ ﻃﺎﺑﻊ ﺍﳌﻬﺎﺑﺔ ﻭﺍﳉﺪﻳﺔ‪ ،‬ﻷﻧﻪ ﻳﺴﻌﻰ ﻟﻠﺘﻨﻈﻴﻢ ﻭﻟﻠﺘﻘﻮﱘ‪ ،‬ﺃﻱ ﻳﻜـﻮﻥ‬
‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻣﻔﻴﺪﹰﺍ ﻭﺑﻨﺎ ًﺀ‪.‬‬

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 ‫ﳑﺜﻞ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺴﺘﻮﻳﺎﺕ ‪‬‬

‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﰲ ﻛﻞ ﺳﻠﻢ ﻣﻦ ﺳﻼﱂ ﺧﺪﻣﺔ ﺍﻟﺪﻋﻮﺓ ﳑﺜﻞ ﻣﺘﺼﻒ‬

‫ﺑﺎﻟﺼﺪﻕ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺑﺸﻌﻮﺭ ﻭﺇﺣﺴﺎﺱ ﺑﺎﻟﻮﺍﺟﺐ‪ ،‬ﻭﺑﺈﺩﺭﺍﻙ ﻳﻔـﻮﻕ‬
‫ﺇﺩﺭﺍﻙ ﺃﻣﺜﺎﻟﻪ ﻭﻟﻪ‪ ،‬ﺣﺪﺱ ﻳﺴﺘﻄﻴﻊ ﺑﻪ ﺭﺅﻳﺔ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﳊﺎﺿﺮ ﻣﻊ ﺧﻠﻖ ﻭﻋﻔﺔ‪.‬‬
‫ﻭﻳﻌﲏ ﻫﺬﺍ ﺃﻥ ﺍﻹﺩﺍﺭﻱ ﺍﻟﺬﻱ ﻳﻔﻘﺪ ﺻﻔﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻳﻌﺎﱐ ﻣﻦ ﻧﺎﺣﻴـﺔ‬
‫ﺳﻠﺒﻴﺔ ﺑﺸﻜﻞ ﺟﺪﻱ‪ ،‬ﻭﻫﺬﺍ ﺳﻮﺀ ﺣﻆ ﻛﺒﲑ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﻣﻌﻪ‪.‬‬

‫ﻭﺣﺪﺓ ﺍﳌﻈﻬﺮ ﻭﺍﳌﺨﱪ‬

‫ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﳛﺎﻭﻟﻮﻥ ﺃﻥ ﻳﺼﻠﺤﻮﺍ ﺍﻟﻌﺎﱂ ﺇﺻﻼﺡ ﺃﻧﻔﺴﻬﻢ ﺃﻭ ﹰﻻ‪ .‬ﺃﺟﻞ! ﻋﻠﻴﻬﻢ‬
‫ﺃﻥ ﻳﻄﻬﺮﻭﺍ ﺃﻭ ﹰﻻ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﺍﻟﻐﻞ ﻭﺍﳊﻘﺪ ﻭﺍﳊﺴﺪ ﺇﱃ ﺟﺎﻧﺐ ﺍﺳـﺘﻘﺎﻣﺘﻬﻢ ﰲ‬
‫ﺍﻟﺴﻠﻮﻙ ﻭﰲ ﺍﻟﺘﺼﺮﻑ ﻭﺑﻌﺪﻫﻢ ﻋﻤﺎ ﻻ ﻳﻠﻴﻖ ‪‬ﻢ‪ .‬ﻭ‪‬ﺬﺍ ﻓﻘﻂ ﻳـﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ‬
‫ﻳﻜﻮﻧﻮﺍ ﻗﺪﻭﺓ ﳌﻦ ﺣﻮﳍﻢ‪.‬‬
‫ﺃﻣﺎ ﻣﻦ ﱂ ﻳﺴﻴﻄﺮ ﺑﻌﺪ ﻋﻠﻰ ﻋﺎﱂ ﻗﻠﺒﻪ ﻭﱂ ﻳﻌﻠﻦ ﺍﳊﺮﺏ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻷﻣﺎﺭﺓ‪.‬‬
‫ﻭﱂ ﻳﻔﺘﺢ ﻋﺎﱂ ﺃﺣﺎﺳﻴﺴﻪ ﺍﳉﻮﺍﻧﻴﺔ‪ ...‬ﻣﺜﻞ ﻫﺆﻻﺀ ﻭﺇﻥ ﺗﻜﻠﻤﻮﺍ ﲟﻌﺴﻮﻝ ﺍﻟﻜﻼﻡ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﰲ ﻗﻤﺔ ﺍﻟﺒﻼﻏﺔ ﻓﺈ‪‬ﻢ ﻟﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺇﺛﺎﺭﺓ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ ﻭﻟـﻮ‬
‫ﻼ‪.‬‬
‫ﺍﺳﺘﻄﺎﻋﻮﺍ ﺫﻟﻚ ﻓﻠﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﻫﺬﺍ ﻃﻮﻳ ﹰ‬

‫ﺍﻟﺮﻭﺡ ﺍﳌﺜﺎﱄ‬

‫ﺍﻟﺬﻳﻦ ﻳﺒﺘﻐﻮﻥ ﺇﺭﺷﺎﺩ ﺍﻟﻨﺎﺱ ﻭﺗﻨﻮﻳﺮﻫﻢ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺒﺬﻟﻮﻥ ﺟﻬﻮﺩﻫﻢ ﰲ ﺳﺒﻴﻞ‬

‫ﺳﻌﺎﺩ‪‬ﻢ‪ ،‬ﻭﳝﺪﻭﻥ ﺃﻳﺪﻳﻬﻢ ﺇﻟﻴﻬﻢ ﻻﻧﻘﺎﺫﻫﻢ ﻣﻦ ﺍﻟﻮﺭﻃﺎﺕ ﺍﻟﻜﺜﲑﺓ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﻫـﻢ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻜﺒﲑﺓ ﺍﻟﺬﻳﻦ ﻓﻬﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻭﻫﻢ ﻣﺜﻞ ﻣﻼﺋﻜـﺔ ﺍﻟﺮﲪـﺔ‬
‫ﻭﻣﻼﺋﻜﺔ ﺍﳊﻔﻆ ﻭﺍﻟﺼﻴﺎﻧﺔ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻮﻥ ﻓﻴـﻪ‪ ،‬ﻳﺘـﺼﺎﺭﻋﻮﻥ ﻣـﻊ‬

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‫ﻣﺼﺎﻋﺐ ﺍ‪‬ﺘﻤﻊ ﻭﻣﺼﺎﺋﺒﻪ‪ ،‬ﻭﻳﺘﺼﺪﻭﻥ ﻟﻠﺮﻳﺎﺡ ﻭﻟﻠﻌﻮﺍﺻﻒ ﻭﻹﻃﻔﺎﺀ ﺍﳊﺮﺍﺋـﻖ‪،‬‬
‫ﻭﻫﻢ ﻋﻠﻰ ﺃﻫﺒﺔ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻜﻞ ﻃﺎﺭﺉ‪.‬‬
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‫ﺍﺧﺘﻴﺎﺭﻧﺎ ﻟﻠﻤﻬﻦ ﺑﻨﺴﺒﺔ ﺍﺳﺘﻌﺪﺍﺩ ﻭﻗﺮﺏ ﻫﺬﻩ ﺍﳌﻬﻦ ﻷﺩﺍﺀ ﺍﳋﺪﻣﺔ ﺍﻹﳝﺎﻧﻴـﺔ‬
‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺣﺘﺮﺍﻡ ﺍﳊﻖ ﻭﻣﻌﺮﻓﺔ ﻗﺪﺭﻩ‪ .‬ﻭﺍﻟﺬﻳﻦ ﳝﺸﻮﻥ ﰲ ﻫﺬﺍ ﺍﻟـﺴﺒﻴﻞ ﻋﻠـﻰ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﺍﻹﻏﺮﺍﺀﺍﺕ ﺍﻟﱵ ﳛﻔﻞ ‪‬ﺎ ﺍ‪‬ﺘﻤﻊ ﻫﻢ ﺍﻟﺬﻳﻦ ﺳﻴﺒﻨﻮﻥ ﺍﳌـﺴﺘﻘﺒﻞ‬
‫ﻭﻳﻜﻮﻧﻮﻥ ﻣﻬﻨﺪﺳﻴﻪ ﻭﻣﻌﻤﺎﺭﻳﻪ‪.‬‬

‫ﺍﻧﺘﺼﺎﺭ ﺍﳋﲑ ﻭﺍﳉﻤﺎﻝ‬

‫ﺍﳋﲑ ﻭﺍﳉﻤﺎﻝ ﻭﺍﻟﺼﺪﻕ ﻫﻮ ﲬﲑﺓ ﺍﻟﻔﻀﻴﻠﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻣﻬﻤﺎ ﻳﻜﻦ ﻣﻦ ﺃﻣﺮ‬

‫ﻼ ﳓﻮ ﻫﺬﺍ ﺍﳋﻂ‪ ،‬ﻭﻟـﻦ ﻳﻜـﻮﻥ‬ ‫ﻼ ﺃﻭ ﺁﺟ ﹰ‬
‫ﻓﺈﻥ ﺍﻟﺪﻧﻴﺎ ﻣﺘﺠﻬﺔ ﻻ ﳏﺎﻟﺔ ﺇﻥ ﻋﺎﺟ ﹰ‬
‫ﺑﺎﺳﺘﻄﺎﻋﺔ ﺃﺣﺪ ﻣﻨﻊ ﺃﻭ ﺇﻋﺎﻗﺔ ﻫﺬﺍ ﺍﻷﻣﺮ‪.‬‬

‫ﻳﻮﻣﺎﻥ ﻟﻜﻞ ﺇﻧﺴﺎﻥ‬

‫ﳓﻦ ﻧﺆﻣﻦ ﺑﺄﻥ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﻳﻮﻣﲔ‪ ...‬ﻳﻮﻡ ﺍﻋﺘﻴﺎﺩﻱ ﻳﻌﻮﺩ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻮﻡ ﺁﺧـﺮ‬
‫ﻳﻌﻮﺩ ﺇﱃ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ‪ .‬ﻭﺇﺫﺍ ﻛﻨﺎ ﻧﺒﻜﻲ ﻭﻧﻨﺘﺤﺐ ﻣﻦ ﻣﺼﺎﻋﺐ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ‪،‬‬
‫ﻓﺈﻥ ﻗﻠﻮﺑﻨﺎ ﻣﻔﻌﻤﺔ ﺑﺎﻷﻣﻞ ﻭﺍﻟﺴﺮﻭﺭ ﻟﻠﻴﻮﻡ ﺍﻟﺜﺎﱐ ﺛﻘﺔ ﻣﻨـﺎ ﺑﺎﻟﺮﲪـﺔ ﺍﻟﻼ‪‬ﺎﺋﻴـﺔ‬
‫ﻟﻠﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻭﺑﻌﻨﺎﻳﺘﻪ ﺍﻟﻮﺍﺳﻌﺔ‪.‬‬

‫ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ‬

‫ﻗﺪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺇﻓﺮﺍﻁ ﺃﻭ ﺗﻔﺮﻳﻂ ﰲ ﻛﻞ ﻓﻜﺮ‪ ...‬ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﰲ ﺣﻜـﻢ‬

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‫ﺍﻟﺴﻢ ﺍﻟﻘﺎﺗﻞ‪ .‬ﺃﺟﻞ! ﻓﻌﻨﺪﻣﺎ ﻧﺪﻋﻮ ﺇﱃ ﺍﻟﺒﺴﺎﻃﺔ ﰲ ﺍﻟﻌﻴﺶ ﻓﻼ ﻧﻌﲏ ﺃﻥ ﻧﻠـﺒﺲ‬
‫ﺧﺮﻗﺔ ﺑﺎﻟﻴﺔ ﺃﻭ ﻧﺄﻛﻞ ﰲ ﺻﺤﻦ ﻣﻜﺴﻮﺭ ﺃﻭ ﻧـﺴﻜﻦ ﺑﻴﺘـﹰﺎ ﺗﻌـﺸﻌﺶ ﻓﻴـﻪ‬
‫ﺍﻟﻌﻨﺎﻛﺐ‪ ...‬ﻣﻦ ﻳﻌﺘﻘﺪ ﻫﺬﺍ ﳐﻄﺊ‪ .‬ﻛﺬﻟﻚ ﳜﻄﺊ ﻣﻦ ﻳﻈﻦ ﺍﻟﻌﻴﺶ ﻋﺒﺎﺭﺓ ﻋـﻦ‬
‫ﻟﺒﺲ ﻣﻼﺑﺲ ﻓﺮﳒﻴﺔ ﺃﻭ ﺛﻮﺏ ﺳﻬﺮﺓ ﻓﺎﺿﺢ‪.‬‬

‫ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺒﺎﻃﻠﺔ‬

‫ﺍﻟﻨﻈﻢ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﻋﻠﻰ ﺍﳌﺒﺎﻟﻐﺔ ﻣﺼﲑﻫﺎ ﺍﻻ‪‬ﺪﺍﻡ ﻋﻠـﻰ ﺭﺅﻭﺱ‬
‫ﻣﺆﺳﺴﻴﻬﺎ ﻭﺍﻟﺰﻭﺍﻝ ﻭﻟﻮ ﺑﻌﺪ ﺣﲔ‪ .‬ﰒ ﻻ ﻳﺒﻘﻰ ﻣﻨﻬﺎ ﺳﻮﻯ ﺫﻛﺮﻳـﺎﺕ ﺃﻟﻴﻤـﺔ‬
‫ﻭﺳﻮﻯ ﺣﺴﺮﺍﺕ‪.‬‬

‫ﺍﻷﺭﻭﺍﺡ ﺍ‪‬ﺮﻣﺔ‬

‫ﻛﺜﲑﹰﺍ ﻣﺎ ﳛﺴﺐ ﺍﻹﻧﺴﺎﻥ ﺍﻵﺧﺮﻳﻦ ﻣﺜﻠﻪ ﻭﻳﻨﻈﺮ ﺇﻟﻴﻬﻢ ﻣﻦ ﺧﻼﻝ ﻧﺎﻓﺬﺓ ﻗﻠﺒﻪ‪.‬‬
‫ﻭﻣﻦ ﺧﻼﻝ ﺍﻟﻀﺒﺎﺏ ﺍﻟﻜﺜﻴﻒ ﻭﺍﻟﺪﺧﺎﻥ ﺍﳌﻮﺟﻮﺩ ﻫﻨﺎﻙ ﻳﺮﻯ ﺍﳉﻤﻴﻊ ﺭﺅﻳﺔ ﻋﻜﺮﺓ‪.‬‬
‫ﻟﺬﺍ ﻓﺠﻤﻴﻊ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﱵ ﻳﺼﺪﺭﻫﺎ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺗﻜﻮﻥ ﻗﺮﺍﺭﺍﺕ ﻇﺎﳌﺔ ﻭﻣﻈﻠﻤﺔ‪.‬‬
‫ﻟﺬﺍ ﻓﺎﻟﺸﺨﺺ ﺍﻷﻧﺎﱐ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﺮﻯ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﺣﻮﻟﻪ ﻗﺪ ﺍﻧﺘﻬﻰ‬
‫ﺃﻣﺮﻩ ﻭﻓﺴﺪ‪ .‬ﻭﻟﻜﻨﻪ ﻻ ﻳﺪﺭﻱ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺍﻧﺘﻬﻰ ﺃﻣﺮﻩ ﰲ ﺍﳊﻘﻴﻘﺔ‪.‬‬

‫ﺟﻴﻞ ﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻀﺤﻚ‬

‫ﻣﺎ ﺃﺳﻮﺃ ﺣﻆ ﻣﻦ ﺗﻘﺪﻡ ﺑﻪ ﺍﻟﻌﻤﺮ ﻭﱂ ﻳﺼﻞ ﺑﻌﺪ ﺇﱃ ﻓﻬﻢ ﻭﺷﻌﻮﺭ ﺍﻟﻌﺒﻮﺩﻳـﺔ‬

‫ﷲ ﺗﻌﺎﱃ! ﻭﻣﺎ ﺃﻛﺜﺮ ﺧﺴﺮﺍﻧﻪ ﻣﻊ ﺗﻴﺴﺮ ﺍﻟﺮﺑﺢ ﻟﻪ‪ .‬ﻭﻟﻮ ﺃﺩﺭﻙ ﻫﺬﺍ ﻟﻜﺎﻥ ﺍﻷﺟﺪﺭ‬
‫ﺑﻪ ﺃﻥ ﻳﺒﻜﻲ ﲝﺮﻗﺔ ﻭﻳﻨﺘﺤﺐ ﻧﺪﻣﹰﺎ ﻭﺃﺳﻰ ﺑﺪﻝ ﺍﻟﻀﺤﻚ ﻭﺍﻟﻘﻬﻘﻬﺔ‪.‬‬

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 ‫ﺍﻟﻌﻤﺮ ﺍﳌﺒﺎﺭﻙ‬

‫ﺃﻃﻮﻝ ﺍﻟﻨﺎﺱ ﻋﻤﺮﹰﺍ ﻟﻴﺲ ﺃﻛﺜﺮﻫﻢ ﻋﻴﺸﺎﹰ‪ ،‬ﺑﻞ ﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻔﺎﺩﻭﺍ ﻣﻦ ﻋﻤﺮﻫﻢ‬
‫ﻭﺍﺳﺘﺜﻤﺮﻭﻩ‪ .‬ﻟﺬﺍ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺷﺨﺺ ﻗﺼﲑ ﺍﻟﻌﻤﺮ ﻋﺎﺵ ﻣﺌﺔ ﺳـﻨﺔ‪.‬‬
‫ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺷﺨﺺ ﻋﻤﺮﻩ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ ﻭﻟﻜﻦ ﻗﺎﻣﺘﻪ ﺗﻄـﺎﻭﻝ‬
‫ﺍﻟﺴﻤﺎﺀ ﺑﺄﻋﻤﺎﻟﻪ ﺍﳌﻤﻠﻮﺀﺓ ﺑﺮﻛﺔ ﻭﻓﻴﻀﹰﺎ‪.‬‬

‫ﻭﺣﺪﺓ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺴﺎﻣﻴﺔ‬

‫ﺍﻷﻋﺪﺍﺀ ﺍﻟﻈﺎﻫﺮﻳﻮﻥ ﻟﻠﻌﺮﺽ ﻭﺍﻟﺸﺮﻑ ﻗﻮﻡ ﺳﺎﻗﻄﻮ ﺍﻷﺧﻼﻕ‪ .‬ﺃﻣﺎ ﺍﻟـﺬﻳﻦ‬
‫ﻳﻌﺎﺩﻭ‪‬ﻤﺎ ﺧﻔﻴﺔ ﻓﻬﻢ ﻋﺪﳝﻮ ﺍﻟﺘﺮﺑﻴﺔ ﻣﻦ ﺍﻟﺬﻳﻦ ﻻ ﳜـﺎﻓﻮﻥ ﺍﷲ ﻭﻻ ﳜـﺸﻮﻧﻪ‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﺬﻳﻦ ﻻ ﳛﻤﻠﻮﻥ ﺍﳌﻌﺎﻳﲑ ﺍﳋﻠﻘﻴﺔ ﻭﻻ ﻳﻬﺘﻤﻮﻥ ﲟﻔـﺎﻫﻴﻢ ﺍﻟﻌـﺮﺽ‬
‫ﻭﺍﻟﺸﺮﻑ ﻻ ﳝﻜﻦ ﺃﻥ ﳛﻤﻠﻮﺍ ﺍﳌﺸﺎﻋﺮ ﺍﻟﻮﻃﻨﻴﺔ ﻭﻻ ﻣﺸﺎﻋﺮ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻷﻣﺔ‪.‬‬

‫ﻃﺮﻳﻖ ﺍﻷﻣﺔ‬

‫ﻃﺮﻳﻘﻨﺎ ﻫﻮ ﻃﺮﻳﻖ ﺗﺄﻳﻴﺪ ﻛﻞ ﻣﻦ ﻳﻘﺪﻡ ﺧﺪﻣﺔ ﻟﻸﻣـﺔ ﻭﻳـﺴﻌﻰ ﳋﲑﻫـﺎ‬

‫ﻭﻣﺴﺎﻧﺪﺗﻪ ﻭﻣﺴﺎﻋﺪﺗﻪ‪ .‬ﻟﻦ ﻧﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﻜﻔﺮﻧﺎ ﺃﻭ ﻳﻀﻠﻠﻨﺎ ﻭﻟﻦ ﻧﺸﺘﺮﻙ ﰲ ﻟﻌﻦ‬
‫ﻫﺆﻻﺀ ﺍﻭ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻬﻢ‪.‬‬

‫ﺍﺣﺘﺮﺍﻡ ﺍﻹﻧﺴﺎﻥ‬
‫ﻋﻨﺪﻣﺎ ﳝﻮﺕ ﺍﳊﻴﻮﺍﻥ ﻳ‪‬ﻨﺴﻰ‪ ،‬ﻭﻳﻀﻴﻊ ﻗﱪﻩ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻮﺿﻊ ﳜﺘﻠـﻒ ﻋﻨـﺪ‬
‫ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺃﻧﺎ ﻻ ﺃﺩﺭﻱ ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﻣﻢ ﺍﻟﱵ ﻻ ﲢﺎﻓﻆ ﻋﻠﻰ ﺫﻛﺮﻳﺎﺕ ﺍﻷﺟﺪﺍﺩ‬
‫ﻭﻗﺒﻮﺭﻫﻢ ﺗﺪﺭﻙ ﺃ‪‬ﺎ ﻗﺪ ﻧﺰﻟﺖ ‪‬ﻢ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﳊﻴﻮﺍﻧﺎﺕ؟ ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﺣﺘﺮﺍﻡ‬
‫ﺍﻷﻣﻮﺍﺕ ﻧﻮﻉ ﻣﻦ ﺍﻷﻣﻦ ﺍ ﹸﳌﻬ ‪‬ﺪﻯ ﺇﱃ ﺃﺣﻴﺎﺀ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺭﺟﺎﻟﻪ‪.‬‬

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 ‫ﺃﻛﱪ ﺭﺃﲰﺎﻝ‬
‫ﺍﻟﻀﻤﲑ ﻭﻣﻔﺎﻫﻴﻢ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﳋﻠﻖ ﺍﻟﺪﻣﺚ ﻭﺍﻟﻜﻴﺎﺳﺔ ﻭﺍﻟﺮﻗﺔ ﺭﺃﲰﺎﻝ‬
‫ﻛﺒﲑ ﰲ ﻛﻞ ﳑﻠﻜﺔ‪ ...‬ﺭﺃﲰﺎﻝ ﻻ ﻳﺘﺄﺛﺮ ﺑﺼﻌﻮﺩ ﺃﻭ ﻫﺒﻮﻁ ﺍﻷﺳﻬﻢ ﰲ ﺍﻷﺳـﻮﺍﻕ‬
‫ﺍﳌﺎﻟﻴﺔ‪ .‬ﻭﺍﻟﺬﻳﻦ ﳝﻠﻜﻮﻧﻪ ﻳﺸﺒﻬﻮﻥ ﺍﻟﺘﺠﺎﺭ ﻣﻦ ﺫﻭﻱ ﺍﻟـﺴﻤﻌﺔ ﺍﳉﻴـﺪﺓ ﻭﺍﳌﻜﺎﻧـﺔ‬
‫ﺍﳌﺮﻣﻮﻗﺔ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳉﻤﻴﻊ ﺣﱴ ﻭﺇﻥ ﱂ ﳝﻠﻜﻮﺍ ﺭﺃﲰﺎ ﹰﻻ ﺁﺧﺮ‪.‬‬

‫ﺍﳉﻬﻞ‬
‫ﺍﳉﻬﻞ ﻗﻨﺎﻉ ﻋﻠﻰ ﻭﺟﻮﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻻ ﳝﺰﻕ ﻫﺬﺍ ﺍﻟﻘﻨﺎﻉ ﻋﻦ‬
‫ﻭﺟﻬﻪ ﺷﺨﺺ ﻧﻜﺪ ﺍﳊﻆ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻨﻔﻮﺫ ﺃﺑﺪﹰﺍ ﺇﱃ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﺴﺎﻣﻴﺔ‪.‬‬
‫ﻭﺃﻛﱪ ﺟﻬﻞ ﻭﺃﻋﻈﻤﻪ ﻫﻮ ﺍﳉﻬﻞ ﺑﺎﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺘﺮﺍﻓﻖ ﻫﺬﺍ ﺍﳉﻬﻞ ﻣـﻊ‬
‫ﺍﻷﻧﺎﻧﻴﺔ ﻓﺈﻧﻪ ﻳﺘﺤﻮﻝ ﺇﱃ ﺟﻨﻮﻥ ﻻ ﳝﻜﻦ ﺍﻟﺸﻔﺎﺀ ﻣﻨﻪ‪.‬‬

‫ﺍﻟﺼﺒﻴﺎﻧﻴﻮﻥ‬
‫ﺛﻨﺎﺀ ﺍﻟﻜﺒﺎﺭ ﻋﻠﻴﻨﺎ ﺣﺎﺟﺔ ﻧﻔﺴﻴﺔ ﻟﻨﺎ‪ ،‬ﻭﺃﻣﺎﺭﺓ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﻋﻈﻤﺘﻬﻢ‪ .‬ﻟﺬﺍ ﳚﺐ‬
‫ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﻷﺩﺏ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻭﻋﺪﻡ ﺍﻗﺘﺮﺍﻑ ﺃﻱ ﺗﺼﺮﻑ ﻣﺘﺼﻒ ﺑﺎﻟﻼﻣﺒـﺎﻻﺓ‬
‫ﲡﺎﻫﻬﻢ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻮﻗﻮﻉ ﰲ ﺷﻄﺤﺎﺕ "ﺍﻟﺒﻜﺘﺎﺷﻴﲔ" ﻭﺍﻟﻮﻳﻞ ﳌﻦ ﻳﺴﻲﺀ ﺍﺳﺘﺨﺪﺍﻡ‬
‫ﺍﻟﺜﻨﺎﺀ ﺍﳌﻮﺟﻪ ﺍﻟﻴﻪ ﻣﻦ ﺍﻟﻄﺎﺋﺸﲔ ﻭﺍﳌﺴﺘﻬﺘﺮﻳﻦ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺼﺒﻴﺎﻧﻴﺔ‪.‬‬

‫ﺍﺣﺘﺮﺍﻡ ﺍﻷﻓﻜﺎﺭ‬

‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻗﻞ ﻟﻴﺲ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻲ ﻋﺪﻡ ﻭﻗﻮﻋﻪ ﰲ ﺍﳋﻄـﺄ ﺃﻭ‬
‫ﻳﺪﻋﻲ ﻋﺪﻡ ﺣﺎﺟﺘﻪ ﺇﱃ ﺃﻓﻜﺎﺭ ﺍﻵﺧﺮﻳﻦ‪ .‬ﺑﻞ ﺍﻟﻌﺎﻗﻞ ﻣﻦ ﻳﻌﺮﻑ ﺃﻥ ﺍﳋﻄﺄ ﺧﺼﻠﺔ‬
‫ﺑﺸﺮﻳﺔ‪ ،‬ﻟﺬﺍ ﻳﺘﻮﺟﻪ ﺇﱃ ﺗﻌﺪﻳﻞ ﺃﺧﻄﺎﺋﻪ ﻭﺗﻘﻴﻴﻢ ﺍﻷﻓﻜﺎﺭ ﺍﳌﺨﺘﻠﻔﺔ ﻭﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ‪.‬‬

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 ‫ﻧﻴﺔ ﺍﳋﲑ‬
‫ﻣﻦ ﺃﻫﻢ ﺍﻟﻄﺮﻕ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﻛﺴﺐ ﻗﻠﻮﺏ ﺍﻵﺧﺮﻳﻦ ﻫﻮ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‬
‫ﻋﻦ ﺃﻱ ﻓﺮﺻﺔ ﻟﺘﻘﺪﱘ ﺍﳋﲑ ﻭﺍﳋﺪﻣﺔ ﺇﻟﻴﻬﻢ ﺩﻭﻥ ﺇﺿﺎﻋﺔ ﺃﻱ ﻭﻗﺖ‪ .‬ﻭﻛﻢ ﻧﺘﻤﲎ‬
‫ﻟﻮ ﺭﻭﺿﻨﺎ ﻗﻠﻮﺑﻨﺎ ﻋﻠﻰ ﻋﻤﻞ ﺍﳋﲑ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪.‬‬

‫ﻋﻤﻖ ﺍﻷﺣﺎﺳﻴﺲ‬

‫ﻳﺘﻮﺳﻊ ﻭﻳﻨﻤﻮ ﻋﺎﱂ ﺍﳊﺲ ﻭﺍﻟﺸﻌﻮﺭ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﺑﻨﺴﺒﺔ ﻃﺮﺩﻳﺔ ﻣـﻊ ﻃﺒﻴﻌـﺔ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﻭﺍﻵﻻﻡ ﻭﺍﳌﺼﺎﻋﺐ ﺍﻟﱵ ﻋﺎﻧﺎﻫﺎ‪ .‬ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻋـﺎﺵ ﻋﻠـﻰ‬
‫ﻫﺎﻣﺶ ﺍﳊﻴﺎﺓ ﺩﻭﻥ ﻓﻜﺮ ﻭﻻ ﻣﻌﺎﻧﺎﺓ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﻤﻮ ﺃﺣﺎﺳﻴﺴﻪ ﺣﱴ ﻭﻻ ﻣﻠﻜﺎﺗـﻪ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﳌﺜﻞ ﻫﺆﻻﺀ ﰲ ﺃﻱ ﻭﻗﺖ ﻋﻼﻗﺔ ﻗﻮﻳﺔ ﻣﻊ ﺍﻟﻮﺟﻮﺩ‪.‬‬

‫ﺍﻹﺭﺍﺩﺍﺕ ﺍﻟﻌﺎﻟﻴﺔ‬
‫ﺻ‪‬ﺒﺘﺎ ﰲ ﻗﻮﺍﻟﺐ‬
‫ﺍﻹﺭﺍﺩﺓ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻣﺘﺎﻧﺔ ﺍﳋﻠﻖ ﻟﻮ ﹸﻏﻠﻴﺘﺎ ﰲ ﻗِﺪﺭ ﲬﺴﲔ ﻣﺮﺓ ﻭ ‪‬‬
‫ﳐﺘﻠﻔﺔ ﳌﺎ ﻓﻘﺪﺕ ﻣﻦ ﺫﺍﺗﻴﺘﻬﺎ ﻭﻣﺎﻫﻴﺘﻬﺎ ﻭﺷﺨﺼﻴﺘﻬﺎ ﺷﻴﺌﺎﹰ‪ ،‬ﺑﻞ ﺗﺒﻘـﻰ ﳏﺎﻓﻈـﺔ‬
‫ﻋﻠﻴﻬﺎ‪ .‬ﻭﻟﻜﻦ ﻣﺎﺫﺍ ﻧﻘﻮﻝ ﳌﻦ ﻳﻐﲑ ﺍﲡﺎﻫﻪ ﻭﻓﻜﺮﻩ ﻛﻞ ﻳﻮﻡ ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ ﻣـﻦ‬
‫ﺃﺻﺤﺎﺏ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻀﻌﻴﻔﺔ‪.‬‬

‫ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ‬

‫ﺍﳊﻴﺎﺓ ﺍﺳﻢ ﻟﻠﺒﻘﺎﺀ ﺣﻴﹰﺎ ﰲ ﻋﻬﺪ ﺍﻟﺘﻔﺘﺢ ﻭﺍﻟﺒﻬﺠﺔ ﰲ ﺍﻟﻄﻔﻮﻟـﺔ‪ ،‬ﻭﰲ ﻋﻬـﺪ‬
‫ﺍﻟﺘﻮﺗﺮ ﺍﻟﺼﻮﰲ ﻭﺭﻭﺡ ﺍﳉﻬﺎﺩ ﰲ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻭﺭﻏﺒﺔ ﺍﻻﻟﺘﻘﺎﺀ ﺑﺎﻷﺣﺒﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﰲ‬
‫ﻋﻬﺪ ﺍﻟﺸﻴﺨﻮﺧﺔ‪ .‬ﻟﺬﺍ ﻓﻤﺎ ﺃﻣﺮ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻹﳊﺎﺩﻳﺔ ﺍﻟﱵ ﺗﺮﻯ ﺍﳊﻴﺎﺓ ﻛﻮﻣﻴﺪﻳﺎ‬

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‫ﻣﺮﺓ ﻭﺗﺮﺍﺟﻴﺪﻳﺎ ﻣﺮﺓ ﺃﺧﺮﻯ‪ .‬ﻓﻘﺘﻠﺖ ﺑﺬﻟﻚ ﺷﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺭﻏﺒﺘﻪ ﰲ ﺍﳊﻤـﺪ‬
‫ﻭﺍﻟﺸﻜﺮ‪.‬‬

‫ﺍﻟﺘﺼﻮﺭ ﺍﻟﺒﺪﻭﻱ‬

‫ﺇﻥ ﲢﻠﻘﺖ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺣﻮﻝ ﳏﻮﺭ ﻣﺒﺪﺃ ﺳﺎﻡٍ‪ ،‬ﻭﻭﺟﺪ ﺍﳋﻴﺎﻝ ﻣﻌﻮﻧـﺔ ﻣـﻦ‬
‫ﺍﻟﻌﻘﻞ ﻭﻣﺴﺎﻋﺪﺓ‪ ،‬ﻭﺻﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻜﻞ ﳒﺎﺡ ﺇﱃ ﺃﻓﻜﺎﺭ ﻧـﲑﺓ ﻭﺍﱃ ﳒﺎﺣـﺎﺕ‬
‫ﻣﺘﺘﺎﺑﻌﺔ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﺍﳋﻴﺎﻻﺕ ﺍﻟﺴﺎﺫﺟﺔ ﻻ ﻳﻜـﻮﻥ ﳍـﺎ ﺃﻱ‬
‫ﻋﻮﻥ‪ ،‬ﻷﻱ ﺗﻘﺪﻡ ﻋﻠﻤﻲ ﻭﻻ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺃﻱ ﺣﻘﻴﻘﺔ‪.‬‬

‫ﺍﳋﻄﺔ ﺃﻭ ﹰﻻ‬

‫ﳚﺐ ﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺘﺨﻄﻴﻂ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺧﺪﻣﺔ ﺃﻭ ﺇﳒﺎﺯ ﻋﻤﻞ ﺩﺭﺍﺳـﺔ‬
‫ﺍﻟﻌﻮﺍﺋﻖ ﺍﶈﺘﻤﻠﺔ ﲜﺎﻧﺐ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳌﺴﺎﻋﺪﺓ ﻭﺍﻹﳚﺎﺑﻴﺔ‪ .‬ﺑﺬﻟﻚ ﻓﻘﻂ ﻳﺘﻢ ﺗﻼﰲ ﻧﻘﺪ‬
‫ﺍﻟﻘﺪﺭ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﳌﺸﺎﻛﻞ ﻭﺍﳌﻌﻮﻗﺎﺕ‪ ،‬ﻭﻟﻜﻲ ﻻ ‪‬ﺘﺰ ﺛﻘﺔ ﺍﻵﺧﺮﻳﻦ ﺑﻨﺎ‪.‬‬

‫ﺣﻮﻝ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻠﻐﺔ ﻧﻌﻤﺔ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﺃﺳﺒﻐﻬﺎ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﺒﻬﺎ‬
‫ﻳﺘﻐﲎ ﺍﻹﻧﺴﺎﻥ ﺑﺈﻧﺴﺎﻧﻴﺘﻪ‪ ،‬ﻭ‪‬ﺎ ﻳﺘﻮﺟﻪ ﳓﻮ ﺍﻟﻌﻠﻢ‪ ،‬ﻭ‪‬ـﺎ ﻳﻌـﻴﺶ ﰲ ﺍﻷﺟﻴـﺎﻝ‬
‫)‪(١‬‬
‫ﺍﻟﻘﺎﺩﻣﺔ‪ .‬ﻟﺬﺍ ﻓﻬﻞ ﻳﺪﺭﻙ ﻣﻦ ﺃﻓﺴﺪ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﻣﺪﻯ ﺍﳉﺮﳝﺔ ﺍﻟﱵ ﺍﺭﺗﻜﺒﻬﺎ‪.‬‬

‫)‪ (١‬ﻳﺬﻛﺮ ﺍﳌﺆﻟﻒ ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﺔ ﺍﻟﺘﺮﻛﻴﺔ ﺍﻟﱵ ﰎ ﺇﻓﺴﺎﺩﻫﺎ ﺑﺈﺩﺧﺎﻝ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ )ﻛﺎﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻹﳒﻠﻴﺰﻳﺔ‪(...‬‬
‫ﻭﺑﺎﺧﺘﺮﺍﻉ ﻛﻠﻤﺎﺕ ﺟﺪﻳﺪﺓ ﻣﻘﺎﺑﻞ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﰎ ﺣﺬﻑ ﺃﻛﺜﺮﻫﺎ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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 ‫ﺍﻟﻮﺣﺪﺓ‬
‫ﺍﻹﺣﺴﺎﺱ ﺑﺎﻟﻮﺣﺪﺓ ﻫﻮ ﺍﻹﺣﺴﺎﺱ ﺍﻟﺬﻱ ﻳﻨﺘﺎﺏ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺒﺎﺋﺴﺔ‬
‫ﳑﻦ ﱂ ﻳﻌﲑﻭﺍ ﻗﻠﻮ‪‬ﻢ ﻟﻸﺑﺪﻳﺔ‪ ،‬ﻭﱂ ﳝﻸﻭﺍ ﺃﺭﻭﺍﺣﻬﻢ ﺑﻔﻜـﺮﺓ ﺍﳋﻠـﻮﺩ‪ .‬ﻭﻫـﻲ‬
‫ﻣﺸﻜﻠﺔ ﻻ ﻳﺮﺟﻰ ﳍﺎ ﺷﻔﺎﺀ‪ .‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻫﺆﻻﺀ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺨﻠـﺼﻮﺍ ﻣـﻦ‬
‫ﺿﺒﺎﺏ ﺍﻟﺘﺸﺎﺅﻡ ﻭﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﺄﺳﻴﺲ ﻋﻼﻗﺔ ﳏﺒﺔ ﻭﺻﺪﺍﻗﺔ ﻣﻊ ﺍﻟﻮﺟﻮﺩ ﻛﻠـﻪ‬
‫ﺇﻻ ﻋﻨﺪﻣﺎ ﺗﺜﺐ ﺍﻷﺣﺎﺳﻴﺲ ﻭﺗﻨﺸﻂ ﺑﺎﻟﻌﻘﻴﺪﺓ ﻓﺘﺮﻯ ﺃﺭﻭﺍﺣﻬﻢ ﺍﻟﻮﺟﻪ ﺍﳊﻘﻴﻘـﻲ‬
‫ﻟﻠﻮﺟﻮﺩ‪.‬‬

‫ﺍﻟﺘﻮﺗﺮ ﺍﳌﻔﻘﻮﺩ‬
‫ﻛﻞ ﳒﺎﺡ ﻫﻮ ﻧﺘﻴﺠﺔ ﳌﻌﺎﻧﺎﺓ ﻭﺗﻮﺗﺮ ﻭﺗﻌﺒﺌﺔ ﺳﺎﺑﻘﺔ‪ .‬ﻭﻫﻮ ﺑﺪﺍﻳﺔ ﻭﺳﺒﺐ ﻟﻨﺠﺎﺡ‬
‫ﺗﺎﻝٍ‪ ،‬ﻭﻟﻜﻦ ﺑﺸﺮﻁ ﺃ ﹼﻻ ﻳﺮﲣﻲ ﺍﻟﻮﺍﺻﻠﻮﻥ ﺇﱃ ﺍﻟﻔﻮﺯ ﻭﺃ ﹼﻻ ﻳـﺴﻜﺮﻫﻢ ﺍﻟﻨﺠـﺎﺡ‬
‫ﻓﲑﲣﻮﺍ ﻭﻳﻜﺴﻠﻮﺍ‪.‬‬

‫ﺍﻟﺜﻤﻴﻨﻮﻥ‬
‫ﻛﻤﺎ ﻳﻮﺟﺪ ﺑﲔ ﺍﻟﻨﺎﺱ ﻣﻦ ﳝﻜﻦ ﺷﺮﺍﺅﻩ ﺑﺄﲞﺲ ﲦﻦ ﻭﺃﺭﺧﺺ ﺳﻌﺮ‪ ،‬ﻛﺬﻟﻚ‬
‫ﻫﻨﺎﻙ ﻣﻦ ﻻ ﳝﻜﻦ ﺷﺮﺍﺅﻩ ﲟﻞﺀ ﺍﻷﺭﺽ ﺫﻫﺒﹰﺎ ﻭﺟﻮﺍﻫﺮﹰﺍ‪ .‬ﻭﺍﻟﻔﺌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻢ ﺍﻟﺬﻳﻦ‬
‫ﻳ‪‬ﻌﻠﻮﻥ ﺍﻷﻣﺔ ﻭﻳﺮﻗﻮ‪‬ﺎ‪ .‬ﻭﺍﻟﻨﺎﺱ ﺍﻟﻐﺎﻟﻮﻥ ﻛﺄﻣﺜﺎﻝ ﺍﻟﻐﻴﻮﻡ ﺍﶈﻤﻠﺔ ﺑﺎﻷﻣﻄﺎﺭ ﳏﻤﻠﻮﻥ‬
‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺑﺎﳌﺒﺎﺩﺉ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺑﺎﻟﻔﻀﺎﺋﻞ ﺍﻟﺴﺎﻣﻴﺔ‪ .‬ﻭﺳﻮﺍﺀ ﺃﻋﺮﻓﻮﺍ ﺫﻟـﻚ ﺃﻡ ﱂ‬
‫ﻳﻌﺮﻓﻮﺍ ﻓﻜﻞ ﺃﺭﺽ ﻳﻄﺆﻭ‪‬ﺎ ﲣﻀﺮ ﻣﻦ ﺑﻌﺪﻫﻢ‪.‬‬
‫ﻗﺎﻝ ﻋﻤﺮ ﺍﳌﺨﺘﺎﺭ ﻟﻺﻳﻄﺎﻟﻴﲔ‪" :‬ﺇﻧﲏ ﺃﻣﻮﺕ‪ ،‬ﻭﻟﻜـﲏ ﺳـﺄﺧﻠﺪ‪ .‬ﻭﻟﻜـﻦ‬
‫ﻣﺼﲑﻛﻢ ﺃﻧﺘﻢ ﺇﱃ ﺍﳌﻮﺕ"‪ .‬ﺇﻥ ﺍﳌﺴﻠﻢ ﻳﺒﻴﻊ ﺣﻴﺎﺗﻪ ﺑﺜﻤﻦ ﻏﺎﻝ ﺟﺪﺍ‪ ...‬ﻳﻌﻄـﻲ‬
‫ﺣﻴﺎﺓ ﻓﺎﻧﻴﺔ ﻟﻴﻜﺴﺐ ﻣﻘﺎﺑﻠﻬﺎ ﺣﻴﺎﺓ ﺧﺎﻟﺪﺓ‪ .‬ﺃﻣﺎ ﺍﻟﺼﺤﺔ ﺍﻟﱵ ﺗﺮﺑﻄﻨﺎ ﺑﺎﳊﻴﺎﺓ ﻓﺘﺸﺒﻪ‬

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‫ﺯﻫﺮﺓ ﻻ ﻳﺪﻭﻡ ﲨﺎﳍﺎ ﺳﻮﻯ ﺑﻀﻌﺔ ﺃﻳﺎﻡ‪ ،‬ﺃﻱ ﺗﺸﺒﻪ ﺃﻭﺭﺍﻕ ﺍﻷﺯﻫـﺎﺭ‪ .‬ﻭﻫـﺬﻩ‬
‫ﺍﻷﻭﺭﺍﻕ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﻧﻀﺮﺓ ﲡﻠﺐ ﺇﻟﻴﻬﺎ ﺍﻷﻧﻈﺎﺭ‪ .‬ﺃﻣﺎ ﺇﻥ ﺫﺑﻠﺖ ﻓﻼ ﻳﻬﺘﻢ ‪‬ـﺎ‬
‫ﺃﺣﺪ ﻭﻻ ﺗﺒﻘﻰ ﳍﺎ ﺃﻱ ﻗﻴﻤﺔ‪.‬‬

‫ﺍﻷﺩﺏ ‪‬‬

‫ﺍﻷﺩﺏ ﻫﻮ ﺍﻟﻠﻐﺔ ﺍﻟﺒﻠﻴﻐﺔ ﻟﻠﺒﻨﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ ﻟﻸﻣﺔ ﻭﻟﺪﺭﺟﺔ ﻧـﻀﺠﻬﺎ‪.‬‬

‫ﻭﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﻻ ﳝﺘﻠﻜﻮﻥ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻧﻔﺴﻬﺎ ﻭﺍﻟﻨﻈﺎﻡ ﺍﻟﻔﻜﺮﻱ ﻧﻔـﺴﻪ‪ ،‬ﻭﻻ‬
‫ﻳﺸﺘﺮﻛﻮﻥ ﰲ ﺩﺭﺟﺔ ﺍﻟﻨﻀﺞ‪ ،‬ﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﻣﺜﻞ ﻫﺆﻻﺀ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺘﻔﺎﻫﻢ ﻓﻴﻤـﺎ‬
‫ﺑﻴﻨﻬﻢ ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻷﻣﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫***‬
‫ﻭﺍﻟﻜﻠﻤﺔ ﺃﻫﻢ ﻭﺍﺳﻄﺔ ﻻﻧﺘﻘﺎﻝ ﺍﻷﻓﻜﺎﺭ ﻣﻦ ﺫﻫﻦ ﺇﱃ ﺁﺧﺮ‪ ،‬ﻭﻣﻦ ﻗﻠـﺐ ﺇﱃ‬
‫ﺁﺧﺮ‪ .‬ﻭﺍﻟﺬﻳﻦ ﳛﺴﻨﻮﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻮﺍﺳﻄﺔ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﻔﻜﺮ ﻳـﺴﺘﻄﻴﻌﻮﻥ‬
‫ﲨﻊ ﺃﻧﺼﺎﺭ ﻋﺪﻳﺪﻳﻦ ﻟﻸﻓﻜﺎﺭ ﺍﻟﱵ ﻳﺮﻳﺪﻭﻥ ﺇﻳﺪﺍﻋﻬﺎ ﰲ ﺍﻟﻘﻠـﻮﺏ ﻭﰲ ﺍﻷﺭﻭﺍﺡ‪،‬‬
‫ﻓﻴﺼﻠﻮﻥ ﺑﺄﻓﻜﺎﺭﻫﻢ ﺇﱃ ﺍﳋﻠﻮﺩ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻻ ﳛﺴﻨﻮﻥ ﻫﺬﺍ ﻭﻻ ﻳﺴﺘﻄﻴﻌﻮﻧﻪ ﻓﺈ‪‬ﻢ‬
‫ﻳﻘﻀﻮﻥ ﺃﻋﻤﺎﺭﻫﻢ ﰲ ﻣﻌﺎﻧﺎﺓ ﻓﻜﺮﻳﺔ ﰒ ﻳﺮﺣﻠﻮﻥ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺩﻭﻥ ﺃﻥ ﻳﺘﺮﻛﻮﺍ‬
‫ﺃﺛﺮﹰﺍ ﻓﻴﻬﺎ‪.‬‬
‫***‬
‫ﻛﻞ ﻓﺮﻭﻉ ﺍﻷﺩﺏ ﺗﻌﺪ ﻧﻮﻋﹰﺎ ﺧﺎﺻﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻌﺒﲑ ﺣـﺴﺐ ﺍﻟﻌﻨﺎﺻـﺮ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﻳﺴﺘﻌﻤﻠﻬﺎ ﻭﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﻳﺮﻣﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻱ ﺗﻐﺪﻭ ﻟﻐﺔ ﺧﺎﺻﺔ ﻟﺬﻟﻚ‬
‫ﺍﻟﻔﺮﻉ ﻣﻦ ﺍﻷﺩﺏ ﻭﻣﻊ ﺃﻥ ﺍﳉﻤﻴﻊ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺑﺪﺭﺟﺎﺕ ﳐﺘﻠﻔﺔ‪،‬‬
‫ﺇﻻ ﺃﻥ ﺍﻷﺩﻳﺐ ﻭﺍﻟﺸﺎﻋﺮ ﺍﻟﺬﻱ ﻳﺴﺘﻌﻤﻞ ﺗﻠﻚ ﺍﻟﻠﻐﺔ ﲟﻌﻨﺎﻫﺎ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻟـﺬﻱ‬
‫ﻳﻔﻬﻤﻬﺎ ﺣﻖ ﺍﻟﻔﻬﻢ‪.‬‬
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‫ﻭﻛﻤﺎ ﻳﻔﻬﻢ ﺍﻟﺼﺎﻏﺔ ﰲ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻓﺈﻥ ﺍﻷﺩﺑﺎﺀ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺒﻼﻏـﺔ‬

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‫ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻔﻬﻤﻮﻥ ﺟﻮﺍﻫﺮ ﺍﻟﻜﻼﻡ‪ .‬ﻓﺎﻟﺪﺍﺑﺔ ﻗﺪ ﺗﺄﻛﻞ ﺯﻫﺮﺓ ﻭﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺏ‪،‬‬
‫ﻭﻗﺪ ﻳﺪﻭﺱ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻻ ﳝﻠﻚ ﺣﺴﹰﺎ ﺭﻗﻴﻘﹰﺎ ﺃﻭ ﺗﻘـﺪﻳﺮﺍ ﺻـﺤﻴﺤﺎ‬
‫ﻟﻸﻣﻮﺭ‪ ،‬ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﻓﲑﻓﻌﻬﺎ ﻣﻦ ﺍﻷﺭﺽ ﻭﻳﺸﻤﻬﺎ ﻭﻳﻀﻌﻬﺎ ﻋﻠﻰ ﺻﺪﺭﻩ‪.‬‬
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‫ﳚﺐ ﺗﻘﺪﱘ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﺎﻣﻴﺔ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﺴﺎﻣﻴﺔ ﺑﺄﺳﻠﻮﺏ ﺑﻠﻴﻎ ﻟﻪ ﻗﺪﺭﺓ ﺍﻟﻨﻔﻮﺫ‬
‫ﺇﱃ ﺍﻷﺫﻫﺎﻥ ﻭﲢﺮﻳﻚ ﺍﻟﻘﻠﻮﺏ ﻭﺇﺛﺎﺭ‪‬ﺎ‪ .‬ﻭﺇ ﹼﻻ ﻓﺈﻥ ﺍﻟﻜﺜﲑ ﻣـﻦ ﻫـﻮﺍﺓ ﺍﻟﺰﻳﻨـﺔ‬
‫ﻭﺍﻟﺰﺧﺮﻑ ﰲ ﺍﻟﻜﻼﻡ ﻟﻦ ﻳﻠﺘﻔﺖ ﺇﱃ ﺟﻮﺍﻫﺮ ﺍﳌﻌﺎﱐ ﺍﻟﻌﻤﻴﻘﺔ ﺇﻥ ﻗﺪﻣﺖ ﳍـﻢ ﰲ‬
‫ﺛﻴﺎﺏ ﻣﻬﻠﻬﻠﺔ‪.‬‬
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‫ﻟﻮ ﱂ ﻳﻜﻦ ﺍﻷﺩﺏ ﻣﻮﺟﻮﺩﹰﺍ ﻣﺎ ﻛﺎﻥ ﺑﺈﻣﻜﺎﻥ ﺍﳊﻜﻤﺔ ﺃﻥ ﺗﺄﺧـﺬ ﻣﻜﺎ‪‬ـﺎ‬
‫ﺍﳊﺎﱄ ﻭﻻ ﺍﻟﻔﻠﺴﻔﺔ ﺃﻥ ﺗﺼﻞ ﺇﱃ ﺍﻷﻳﺎﻡ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺑﺈﻣﻜﺎﻥ ﺍﳋﻄﺎﺑـﺔ ﺃﻥ‬
‫ﺗﺆﺩﻱ ﺩﻭﺭﻫﺎ‪ .‬ﻭﻣﻦ ﺟﺎﻧﺒﻬﺎ ﻗﺎﻣﺖ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳋﻄﺎﺑﺔ‪ ،‬ﻛـﻞ ﻣـﻦ‬
‫ﺯﺍﻭﻳﺘﻬﺎ ﻭﻣﻦ ﺳﺎﺣﺘﻬﺎ ﺑﺘﻘﺪﱘ ﺛﺮﻭ‪‬ﺎ ﻛﺮﺃﲰﺎﻝ ﻭﻣﺎﺩﺓ ﻻ ﺗﻨﺘﻬﻲ ﻟـﻸﺩﺏ ﳑـﺎ‬
‫ﺃﻛﺴﺒﺘﻪ ﻋﻤﺮﹰﺍ ﻣﺪﻳﺪﹰﺍ ﻭﺧﻠﻮﺩﹰﺍ‪.‬‬
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‫ﺍﻷﺩﺑﺎﺀ ﻭﺍﻟﺸﻌﺮﺍﺀ ﺑﺘﺮﳕﻬﻢ ﺑﺎﳉﻤﺎﻝ ﺍﻟﺒﺎﻃﲏ ﻭﺍﻟﻈـﺎﻫﺮﻱ‪ ،‬ﺃﻱ ﺍﳉﻤـﺎﻝ ﰲ‬
‫ﺍﻷﻧﻔﺲ ﻭﰲ ﺍﻵﻓﺎﻕ ﻳﺸﺒﻬﻮﻥ ﻋﺎﺯﰲ ﺍﻟﻨﺎﻱ‪ .‬ﻭﺍﻟﻨﺎﺱ ﻳﻔﻬﻤﻮﻥ ﺑﻮﺍﺳﻄﺘﻬﻢ ﻣﻌﺎﱐ‬
‫ﺍﻷﺻﻮﺍﺕ ﺍﻟﺼﺎﺩﺣﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻮﺭﺱ ﺍﻟﻐﲏ‪ ،‬ﻭﻟﻜـﻦ ﻣـﻦ ﱂ ﻳ‪‬ـﺮﺯﻕ ﺭﻗـﺔ‬
‫ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺸﻌﻮﺭ ﻻ ﻳﺴﺘﻄﻴﻊ ﻓﻬﻢ ﺍﻟﻠﻬﻴﺐ ﺍﳌﺸﺘﻌﻞ ﰲ ﺃﻓﺌﺪﺓ ﻫﺆﻻﺀ ﻣﺜﻠﻤﺎ ﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﻏﻠﻴﻆ ﺍﳊﺲ ﻻ ﻓﻬﻢ ﻧﺎﻓﺦ ﺍﻟﻨﺎﻱ ﻭﻻ ﻓﻬﻢ ﻧﻐﻤﺎﺕ ﺍﻟﻨﺎﻱ‪.‬‬
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‫ﻛﻞ ﻓﺮﻉ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻔﻦ ‪-‬ﻣﺎ ﺩﺍﻡ ﻣﻨﺒﻌﻪ ﻧﻈﻴﻔﹰﺎ ﻭﻃﺎﻫﺮﹰﺍ‪ -‬ﻭﻛﻞ ﺃﺛـﺮ ﻓـﲏ‬
‫ﻳﻌﺮﺽ ﲨﺎ ﹰﻻ ﺧﺎﺻﹰﺎ ﻭﲦﻴﻨﺎ‪ ،‬ﻛﻞ ﻣﻦ ﻋﺎﳌﻪ ﻭﻣﻦ ﺟﻮﻩ ﻭﺇﻗﻠﻴﻤﻪ‪ ،‬ﻭﻳﻌﺮﺽ ﺯﻫﻮﺭﹰﺍ‬
‫ﻭﲦﺎﺭﺍﹰ‪ ،‬ﻭﻃﻌﻤﹰﺎ ﻭﻋﻄﺮﹰﺍ ﺧﺎﺻﹰﺎ ﺑﻜﻞ ﲦﺮﺓ ﻭﺑﻜﻞ ﺯﻫﺮﺓ‪.‬‬
‫ﻇﺎﻫﺮﺓ ﺍﻷﺩﺏ ‪-‬ﻣﺜﻠﻬﺎ ﻣﺜﻞ ﻏﲑﻫﺎ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻟﻔﻨﻮﻥ‪ -‬ﺗﺼﻞ ﺇﱃ ﺍﳋﻠـﻮﺩ‬

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‫ﺑﺘﻤﺎﺯﺝ ﺍﳊﺪﺱ ﻣﻊ ﺍﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﻭﲞﺎﺻـﻴﺔ ﲡﺎﻭﺯﻫـﺎ ﻷﺑﻌـﺎﺩ ﺍﻟﺰﻣـﺎﻥ‬
‫ﻭﺍﻷﻫﺪﺍﻑ ﺍﻟﻘﺮﻳﺒﺔ‪.‬‬
‫ﻟﺬﺍ ﻛﺎﻥ ﻣﻦ ﺍﳌﻬﻢ ﺟﺪﺍ ﻟﻜﻞ ﻓﻨﺎﻥ ﲡﺎﻭﺯ ﻛﻞ ﺷﻲﺀ ﻣﺮﺋﻲ ﻭﳏﺴﻮﺱ‪ ،‬ﻭﻓﺘﺢ‬
‫ﺻﺪﺭﻩ ﻭﻗﻠﺒﻪ ﻟﻠﻨﺴﺎﺋﻢ ﺍﻟﱵ ‪‬ﺐ ﻣﻦ ﺍﻵﻓﺎﻕ ﺍﻟﺒﻌﻴﺪﺓ‪.‬‬
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‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻛﻼﻡ ﻣﺴﺘﻌﻤﻞ ﰲ ﺷﺮﺡ ﺍﳌﻘﺎﺻﺪ ﺃﻭ ﺗﻮﺿﻴﺢ ﺍﳌﻌﺎﱐ ‪-‬‬
‫ﺳﻮﺍ ًﺀ ﺃﻛﺎﻥ ﻧﺜﺮﹰﺍ ﺃﻡ ﻧﻈﻤﹰﺎ‪ -‬ﻇﺮﻓﹰﺎ ﳍﺬﻩ ﺍﳌﻌﺎﱐ ﻭﳏﻔﻈﺔ ﳍﺎ‪ ،‬ﻭﺇ ﹼﻻ ﻳﻘﻮﻡ ﺑﺈﻟﻘﺎﺀ ﺃﻱ‬
‫ﻇﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﺃﺧﺬ ﻣﻜﺎ‪‬ﺎ‪ .‬ﻓﺈﻥ ﻗﺎﻣﺖ ﻫﺬﻩ ﺍﶈﻔﻈﺔ ‪-‬ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣـﻦ‬
‫ﺍﻟﺰﺑﺮﺟﺪ ﻭﺍﻟﻠﺆﻟﺆ‪ -‬ﺑﺈﻟﻘﺎﺀ ﻇﻞ ﻋﻠﻰ ﻫﺪﻑ ﺍﻟﻜﻼﻡ ﻭﻏﺎﻳﺘﻪ ﻭﻣﻘـﺼﺪﻩ‪ ،‬ﻓﻘـﺪ‬
‫ﺍﻟﻜﻼﻡ ﺗﺄﺛﲑﻩ ﻭﻗﻮﺗﻪ‪ ،‬ﻭﻛﺎﻥ ﻗﺼﲑ ﺍﻟﻌﻤﺮ‪.‬‬
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‫ﲜﺎﻧﺐ ﻛﻮﻥ ﺍﻟﻠﻐﺔ ﻭﺳﻴﻠﺔ ﺗﻌﺒﲑ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﻓﻠﻬﺎ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﻣـﻊ‬
‫ﻣﻮﺍﺿﻴﻊ ﺍﻟﻔﻦ ﻭﺍﳉﻤﺎﻝ‪ .‬ﻭﻛﻠﻤﺔ ﺍﻷﺩﺏ ﻫﻲ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﰲ ﺍﻟﻠﻐﺔ‪.‬‬
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‫ﺍﻟﻌﻨﺼﺮ ﺍﻷﺳﺎﺳﻲ ﰲ ﺍﻷﺩﺏ ﻫﻮ ﺍﳌﻌﲎ‪ .‬ﻟﺬﺍ ﳚﺐ ﺃﻥ ﺗﻜـﻮﻥ ﺍﻟﻜﻠﻤـﺎﺕ‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﻗﻠﻴﻠﺔ ﻭﻗﺼﲑﺓ ﻭﻏﻨﻴﺔ ﺑﺎﳌﻌﺎﱐ‪ .‬ﻭﻣﻊ ﺃﻥ ﺍﻟﺒﻌﺾ ﺣﺎﻭﻟﻮﺍ ﺷـﺮﺡ ﻫـﺬﺍ‬
‫ﺍﻷﻣﺮ ﻛﻤﺎ ﺗﻨﺎﻭﻟﻪ ﺍﻟﻘﺪﻣﺎﺀ ﲟﻮﺍﺿﻴﻊ ﺍﻟﺒﻴـﺎﻥ ﻭﺍﻟﺒـﺪﻳﻊ‪ ،‬ﺃﻱ ﺑﻔﻨـﻮﻥ ﺍﻟﺘـﺸﺒﻴﻪ‬
‫ﻭﺍﻻﺳﺘﻌﺎﺭﺓ ﻭﺍﻟﻜﻨﺎﻳﺔ ﻭﺍﻟﺘﻠﻤﻴﺢ ﻭﺍﳉﻨﺎﺱ‪...‬ﺍﱁ ﺇﻻ ﺃﻧﲏ ﺃﺭﻯ ﺃﻧﻨﺎ ﳚﺐ ﺃﻥ ﻧﺒﺤﺚ‬
‫ﻋﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻌﻤﻴﻖ ﻋﻨﺪ ﺍﳌﻔﻜﺮﻳﻦ ﻣﻦ ﺫﻭﻱ ﺍﻟﻘﻠﻮﺏ ﺍﳌﻠﻬﻤﺔ ﺍﻟﱵ ﲢﻴﻂ ﺑﺎﻟﻮﺟﻮﺩ‬
‫ﻭﺗﻌﺮﻑ ﻛﻴﻒ ﺗﺘﺴﻊ ﻗﻠﻮ‪‬ﺎ ﻟﻠﻮﺟﻮﺩ ﻛﻠﻪ‪ ،‬ﻭﺫﻭﻱ ﺍﳋﻴﺎﻝ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺬﻳﻦ ﳒﺤﻮﺍ‬
‫ﰲ ﺭﺅﻳﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺟﻬﲔ ﳊﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﳝﻠﻜﻮﻥ ﺇﳝﺎﻧﹰﺎ ﻋﻤﻴﻘـﹰﺎ‬
‫ﻭﻓﻜﺮﹰﺍ ﺗﺮﻛﻴﺒﻴﹰﺎ ﻗﻮﻳﹰﺎ‪.‬‬
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‫ﻛﻤﺎ ﺗﻮﺟﺪ ﻣﺪﻧﻴﺎﺕ ﳐﺘﻠﻔﺔ ﻭﺛﻘﺎﻓﺎﺕ ﳐﺘﻠﻔﺔ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﺬﻟﻚ ﻫﻨـﺎﻙ‬

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‫ﺃﻧﻮﺍﻉ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻷﺩﺏ‪ .‬ﻓﺈﻥ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺗﻌﺮﺽ ﻟﻨﺎ ﻭﺟﻬﺎ ﻋﺎﳌﻴﺎ ﻭﺍﺣﺪﹰﺍ‬
‫ﻟﻸﺩﺏ ﻟﻮﺟﻮﺩ ﺣﺐ ﺍﻟﻄﺒﻴﻌﺔ ﺑﻜﻞ ﺧﻄﻮﻁ ﲨﺎﳍﺎ ﻭﺃﻧﻐﺎﻣﻬﺎ ﰲ ﻟﺒﻪ ﻭﺟﻮﻫﺮﻩ‪.‬‬
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‫ﻗﺪ ﳜﺘﻠﻒ ﺍﻷﺛﺮ ﺍﻷﺩﰊ ﻭﺍﻧﻌﻜﺎﺳﻪ ﺣﱴ ﻟﺪﻯ ﺍﻟﻨﺎﺱ ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺍﳌﻨﻄﻘـﺔ‬
‫ﻧﻔﺴﻬﺎ ﻭﰲ ﺍﻟﺒﻠﺪ ﻧﻔﺴﻪ‪ .‬ﻭﻫﺬﺍ ﻳﻨﺒﻊ ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻟﺰﻭﺍﻳﺎ ﺍﻟﱵ ﻳﺘﻢ ‪‬ﺎ ﺍﻟﻨﻈﺮ ﺇﱃ‬
‫ﺍﻷﻣﻮﺭ ﻭﺇﱃ ﺍﻷﺣﺪﺍﺙ ﻭﺇﱃ ﻃﺒﻴﻌﺔ ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﱵ ﻳﻌﺘﻨﻘﻬﺎ ﺍﻷﺩﻳﺐ ﻭﺇﱃ‬
‫ﺍﻟﻘﻴﻢ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻳﻘﺒﻠﻬﺎ ﺃﻭ ﻳﺮﺩﻫﺎ ﻭﻳﺮﻓﻀﻬﺎ‪ .‬ﻓﺎﻟﻨﻐﻤﺎﺕ ﺍﻟﱵ ﻳﺘﺮﱎ ‪‬ﺎ ﺷﺨﺺ‬
‫ﰲ ﻗﻌﺮ ﻭﺍ ٍﺩ ﻗﺪ ﺗﺒﺪﻭ ﻧﻐﻤﺎﺕ ﻧﺎﺷﺰﺓ ﻟﻠﺸﺨﺺ ﺍﳌﻮﺟﻮﺩ ﰲ ﻗﻤﺔ ﺍﳉﺒﻞ‪ ،‬ﻭﻳـﺮﺩ‬
‫ﺍﻷﻣﺮ ﻧﻔﺴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﻐﻤﺎﺕ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻘﻤﺔ ﻟﻠﺸﺨﺺ ﰲ ﺍﻟﻮﺍﺩﻱ‪ .‬ﻓﻘﺪ ﺗﺒﺪﻭ‬
‫ﻟﻪ ﳘﻬﻤﺔ ﻏﲑ ﻣﻔﻬﻮﻣﺔ‪.‬‬
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‫ﺍﻷﺛﺮ ﺍﻟﻔﲏ ﺍﳉﻴﺪ ﻟﻪ ﻋﻼﻗﺔ ﻗﻮﻳﺔ ﲜﻮﺩﺓ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻓﻴﻪ‪ .‬ﻭﺟﻮﺩﺓ ﻫﺬﻩ‬
‫ﺍﻟﻌﻨﺎﺻﺮ ﻣﺘﻌﻠﻘﺔ ﲜﻮﺩﺓ ﺃﺟﺰﺍﺋﻬﺎ‪ .‬ﻓﻌﻨﺪﻣﺎ ﻻ ﻳﻮﺟﺪ ﺟﻮﻫﺮ ﻧﻔﺴﻲ ﻣﺘﲔ ﻻ ﻳﻮﺟﺪ‬
‫ﺇﺣﺴﺎﺱ ﻃﺎﻫﺮ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻻ ﻳﻮﺟﺪ ﺇﺣﺴﺎﺱ ﻃﺎﻫﺮ ﻻ ﺗﻈﻬﺮ ﺁﺛﺎﺭ ﻓﻨﻴﺔ ﻗﻴﻤﺔ‪ ،‬ﻭﻻ‬
‫ﺃﺳﺎﻟﻴﺐ ﻛﺄﻟﺴﻨﺔ ﺍﻟﻠﻬﺐ‪.‬‬
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‫ﺍﻷﺩﻳﺐ ﻛﺎﻟﻔﻨﺎﻥ‪ ،‬ﻳﺒﺤﺚ ﺩﻭﻣﹰﺎ ﰲ ﺃﻟﻮﺍﻥ ﺍﻟﻜﻮﻥ ﻭﺧﻄﻮﻃﻪ ﻭﺃﺷﻜﺎﻟﻪ ﻋـﻦ‬
‫ﻧﻔﺴﻪ‪ .‬ﻭﰲ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﳚﺪ ﻓﻴﻬﺎ ﻣﺎ ﻳﺒﺤﺚ ﻋﻨﻪ ﻭﻳﻌﱪ ﻋﻨﻪ ﻳﻜﺴﺮ ﻗﻠﻤﻪ ﻭﻳﺮﻣﻲ‬
‫ﺑﻔﺮﺷﺎﺗﻪ ﻭﻳﻐﻴﺐ ﺑﺬﻫﻮﻝ ﻭﺇﻋﺠﺎﺏ ﻋﻦ ﻧﻔﺴﻪ‪ .‬ﻟﺬﺍ ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﺤﺚ ﻋـﻦ‬
‫ﺍﻟﻌﻈﻤﺎﺀ ﰲ ﺍﻟﻔﻦ ﻭﰲ ﺍﻟﻔﻜﺮ‪ ،‬ﻓﻠﻴﺒﺤﺚ ﻋﻨﻬﻢ ﺑﲔ ﺍﳌﻔﻜﺮﻳﻦ ﺍﳌﺆﻣﻨﲔ ﺑﺎﳊﻖ ﺗﻌﺎﱃ‬
‫ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﺒﺪﻟﻮﻥ ﺑﻌﺒﻮﺩﻳﺘﻬﻢ ﺷﻴﺌﹰﺎ‪.‬‬

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 ‫ﺍﻟﺸـﻌﺮ ‪‬‬

‫ﻟﻴﺲ ﺍﻟﺸﻌﺮ ﻋﻨﺪ ﺍﻟﻘﻠﻮﺏ ﺍﳊﺴﺎﺳﺔ ﺇ ﹼﻻ ﺗﻌﺒﲑﺍ ﻋﻦ ﺍﳉﻤﺎﻝ ﻭﺍﻟﺘﻨﺎﺳﻖ ﺍﳌﻮﺟﻮﺩ‬

‫ﰲ ﺭﻭﺡ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻋﻦ ﺍﻟﺒﺴﻤﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﲨﺎﻝ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﻣﻦ ﺑـﲔ ﻫـﺬﻩ‬
‫ﺍﻟﻘﻠﻮﺏ ﺍﳊﺴﺎﺳﺔ ﻗﻠﻮﺏ ﲟﺜﺎﺑﺔ ﺍﶈﱪﺓ‪ ،‬ﻭﺃﻧﻔﺎﺱ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺣﱪﻫﺎ‪.‬‬
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‫ﺍﻟﺸﻌﺮ ﻫﻮ ﺑﺬﻝ ﺍﳉﻬﺪ ﰲ ﳏﺎﻭﻻﺕ ﺍﻟﺒﺤﺚ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﲣﺘﻠﻒ‬
‫ﺃﺻﻮﺍﺕ ﻭﻧﻔﺤﺎﺕ ﺍﻟﺸﻌﺮ ﺣﺴﺐ ﺣﺎﻻﺕ ﺍﻟﺸﺎﻋﺮ ﻭﺣﺴﺐ ﺍﻟﻌﻤﻖ ﺍﻟﻨﻔﺴﻲ ﻟﻪ‪.‬‬
‫ﻓﺘﻜﻮﻥ ﺃﺣﻴﺎﻧﹰﺎ ﻣﺜﻞ ﺷﻼﻝ ﻫﺎﺩﺭ‪ ،‬ﻭﺗﻜﻮﻥ ﺃﺣﻴﺎﻧﹰﺎ ﺃﺭﻕ ﻣﻦ ﻭﺭﻕ ﺍﻟﻮﺭﺩ‪ .‬ﻟﺬﺍ ﻓﻜﻞ‬
‫ﻛﻠﻤﺔ ﻟﻠﺸﻌﺮ ﻭﻛﻞ ﺻﻮﺕ ﻻ ﳝﻜﻦ ﻓﻬﻤﻪ ﲝﻖ ﺇ ﹼﻻ ﺑﻌﺪ ﻓﻬﻢ ﻭﻣﻌﺮﻓـﺔ ﺍﳊﺎﻟـﺔ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﻓﺠﺮﺕ ﺫﻟﻚ ﺍﻟﺸﻌﺮ‪.‬‬
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‫ﻳﻮﻟﺪ ﺍﻟﺸﻌﺮ ﻭﻳﺄﺧﺬ ﺷﻜﻠﻪ ﺣﺴﺐ ﺇﳝﺎﻥ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺬﻱ ﻳﺆﺛﺮ ﰲ ﺃﺣﺎﺳﻴـﺴﻪ‬
‫ﻭﻧﻈﺮﺗﻪ ﻟﻠﺸﻌﺮ ﻭﺣﺴﺐ ﺛﻘﺎﻓﺘﻪ ﻭﻃﺮﺍﺯ ﺗﻔﻜﲑﻩ‪ .‬ﻭﻟﻜﻦ ﺍﳌﻨﺒﻊ ﺍﻟﻮﺣﻴـﺪ ﺍﻟـﺬﻱ‬
‫ﻳﻌﻤﻖ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻳﻌﻠﻮ ﺑﻪ ﻓﻮﻕ ﻣﺴﺘﻮﻯ ﺍﻹﺩﺍﺭﻙ ﻫﻮ ﺍﻹﳍﺎﻡ‪ .‬ﻓﻔﻲ ﺍﻟﻘﻠﺐ ﺍﳌﺘﻬﻴﺞ‬
‫ﺑﺎﻹﳍﺎﻡ ﺗﺼﺒﺢ ﺍﻟﺬﺭﺓ ﴰﺴﹰﺎ ﻭﺍﻟﻘﻄﺮﺓ ﲝﺮﹰﺍ‪.‬‬
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‫ﺍﻟﺸﻌﺮ ﳊﻦ ﻋﺸﻖ ﻭﻭﺟﺪ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻟﺒﻌﻴﺪ ﻳﻀﻲﺀ ﺍﳊﺎﺿـﺮ ﻭﻳـﻨﲑ ﺩﺭﺏ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻓﻔﻲ ﳑﻠﻜﺔ ﺍﻟﺸﻌﺮ ﺍﳊﻖ‪ ،‬ﺗﺼﻞ ﺍﻷﻧــﻈﺎﺭ ﺇﱃ ﺍﻟﻨـﻮﺭ‪ ،‬ﻭﺗﻘـﺮﺏ‬
‫ﺍﳌﺴﺎﻓﺎﺕ ﺍﻟﺒﻌﻴﺪﺓ‪ ،‬ﻭﺗﺒﻠﻎ ﺍﻷﺭﻭﺍﺡ ﻋﺰﻣﺎ ﻭﺷﻮﻗﺎ ﻻ ﻳﻨﻄﻔﺂﻥ‪.‬‬
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‫ﺍﻷﺷﻌﺎﺭ ﻛﺎﻷﺩﻋﻴﺔ‪ ،‬ﺗﻌﱪ ﻋﻦ ﺍﻟﻌﺎﱂ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻺﻧﺴﺎﻥ ﻭﺑﻜﻞ ﻣﺎ ﳝﻮﺝ ﻓﻴـﻪ‬
‫ﻣﻦ ﺷﻮﻕ ﻭﺣﺰﻥ‪ ،‬ﻭﻣﺪ ﻭﺟﺰﺭ‪ .‬ﻭﺑﻨﺴﺒﺔ ﺍﻣﺘﺰﺍﺝ ﺍﻟﻔﺮﺩ ﺑﺎﳊﻘﻴﻘﺔ ﺍﻟﻌﻠﻴﺎ ﻳـﺼﺒﺢ‬
‫ﺍﻟﺸﻌﺮ ﺃﻧﻔﺎﺳﹰﺎ ﻻﻫﻮﺗﻴﺔ‪ .‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻛﻞ ﻣﻨﺎﺟﺎﺓ ﺷﻌﺮ‪ ،‬ﻭﻛﻞ ﺷـﻌﺮ ﻣﻨﺎﺟﺎﺓ‪.‬‬

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 ‫ﻭﺫﻟﻚ ﺑﺸﺮﻁ ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﺸـﻌﺮ ﻛﻴﻒ ﻳﻔﺘﺢ ﺃﺷـﺮﻋﺘﻪ ﳓﻮ ﺍﻟﻼ‪‬ﺎﻳﺔ‪.‬‬
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‫ﺍﻟﺸﻌﺮ ﺍﶈﻠﻖ ﰲ ﲰﺎﺀ ﺍﻟﻔﻜﺮ ﺍﻟﺼﺎﰲ ﺑﺄﺟﻨﺤﺔ ﺍﻟﻘﻠﺐ ﻭﺑﻘﻮﺓ ﺍﻟﺮﻭﺡ ﻭﺍﳌﺘﻐﺬﻱ‬
‫ﻣﻦ ﻓﻜﺮ ﺍﳋﻠﻮﺩ ﻻ ﻳﻬﺘﻢ ﻛﺜﲑﹰﺍ ﺑﺎﻟﺘﻔﻜﲑ ﺍﻟﻮﺿﻌﻲ ﻣﺜﻞ ﺍﻟﻌﻠﻮﻡ‪ .‬ﻓﻬﻮ ﻻ ﻳﺘﻨـﺎﻭﻝ‬
‫ﺍﻷﺷﻴﺎﺀ ﺍﶈﺴﻮﺳﺔ ﺇ ﹼﻻ ﻛﻮﺳﻴﻠﺔ‪ ،‬ﻷﻥ ﻫﺪﻓﻪ ﻫﻮ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍ‪‬ﺮﺩ ﻭﺍﺻﻄﻴﺎﺩﻩ‪.‬‬
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‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻌﺮ ﻳﺴﺘﻄﻴﻊ ﺗﺼﻮﻳﺮ ﻛﻞ ﺇﺣـﺴﺎﺱ ﻭﻓﻜـﺮ‪ ،‬ﻭﳝـﺮﺭ ﲨﻴـﻊ‬
‫ﺍﻟﺘﺼﻮﺭﺍﺕ ﻣﻦ ﺃﺷﻌﺔ ﺍﻟﻌﻘﻞ ﻭﻳﻨﺠﺢ ﰲ ﺍﻻﺣﺘﻔﺎﻅ ‪‬ﺬﻩ ﺍﻟﻌﻨﺎﺻـﺮ ﺍﳋﻔﻴـﺔ ‪-‬‬
‫ﺍﻟﺸﺒﻴﻬﺔ ﺑﻨﺴﻴﻢ ﺭﻗﻴﻖ ﰲ ﺍﻟﻌﺎﱂ ﺍﳉﻮﺍﱐ ﻟﻠﺸﺎﻋﺮ‪ -‬ﺣﻴﺔ ﺣﱴ ﻇﻬﻮﺭﻫـﺎ ﺑـﺸﻜﻞ‬
‫ﻛﻠﻤﺎﺕ ﻭﲨﻞ‪ ،‬ﻓﺈﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻣﺮﺷﺢ ﻟﻠﺒﻘﺎﺀ ﺣﻴﹰﺎ ﻭﻧﻀﺮﹰﺍ ﻋﻠﻰ ﺍﻟـﺪﻭﺍﻡ‪.‬‬
‫ﻭﺇ ﹼﻻ ﻓﺈﻥ ﻣﺎ ﻳﻘﺪﻡ ﻛﺸﻌﺮ ﻳﺸﺒﻪ ﺧﺎﰎ ﳓﺎﺳﻲ ﻣﺰﻳﻦ ﺑﺄﺣﺠﺎﺭ ﺍﻟﺰﺑﺮﺟﺪ ﺃﻭ ﻗﻼﺩﺓ‬
‫ﻣﻦ ﺍﳌﺎﺱ ﺍﻟﺰﺍﺋﻒ‪.‬‬
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‫ﻭﻷﻥ ﻫﺪﻑ ﺍﻟﺸﻌﺮ ﻫﻮ ﺍﻟﺒﺤﺚ ﻋﻦ ﺫﻟﻚ "ﺍﳌﻮﺟﻮﺩ ﺍ‪‬ﻬﻮﻝ" ﻟـﺬﺍ ﻓﺈﻧـﻪ‬
‫ﺻﻮﺕ ﺻﻌﺐ ﻓﻬﻤﻪ ﺫﻭ ﺃﺑﻌﺎﺩ ﻛﺜﲑﺓ‪ ،‬ﻭﳝﺮ ﻣﻦ ﺩﺭﻭﺏ ﻣﻀﺒﺒﺔ ﻓﻴﻬـﺎ ﻇﻠﻤـﺔ‬
‫ﺍﻟﺴﺤﺮ ﰲ ﺇﻗﻠﻴﻢ ﺳﺪﺕ ﻣﻌﻈﻢ ﻣﺴﺎﻟﻜﻪ‪ .‬ﻭﻟﺬﺍ ﻓﻔﻲ ﻛﻞ ﻛﻠﻤﺔ ﺃﻭ ﲨﻠﺔ ﻟـﺸﻌﺮ‬
‫ﺣﻘﻴﻘﻲ ﲣﺘﺒﺊ ﺃﺻﻮﺍﺕ ﳎﻬﻮﻟﺔ‪ ،‬ﻣﺜﻞ ﺍﻷﺻﻮﺍﺕ ﺍﻟﻐﺎﻣﻀﺔ ﺍﻟﱵ ﺗﺮﻥ ﰲ ﻏـﺮﻑ‬
‫ﻗﻠﻌﺔ ﻣﻬﺠﻮﺭﺓ ﻓﺘﺒﻌﺚ ﺍﻟﻘﺸﻌﺮﻳﺮﺓ ﰲ ﺍﻷﺟﺴﺎﻡ‪.‬‬
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‫ﺍﻟﺸﻌﺮ ﻫﻮ ﺣﺮﻛﺔ ﻗﻠﺐ ﻭﺍﻧﻔﻌﺎﻝ ﺭﻭﺡ ﻭﺩﻣﻌﺔ ﻋﲔ‪ .‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺩﻣـﻮﻉ‬
‫ﺍﻟﻌﲔ ﻟﻴﺴﺖ ﺇ ﹼﻻ ﺷﻌﺮﹰﺍ ﺻﺎﻓﻴﹰﺎ ﲢﺪﺕ ﺍﻟﻜﻠﻤﺎﺕ‪.‬‬
‫ﺍﻟﺸﻌﺮ ﺯﻫﻮﺭ ﻭﻭﺭﻭﺩ ﻻ ﺗﺬﺑﻞ ﻟﻠﺸﺎﻋﺮ‪ ،‬ﻭﻋﻄﺮ ﳍـﺬﻩ ﺍﻟﺰﻫـﻮﺭ ﻭﺍﻟـﻮﺭﻭﺩ‬
‫ﻣﻨﺘﺸﺮﺓ ﺣﻮﺍﻟﻴﻬﺎ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺗﺮﺑﺘﻬﺎ ﺻﺎﳊﺔ ﻭﻣﺎﺅﻫﺎ ﻧﻘﻴﹰﺎ ﻭﺑﺬﻭﺭﻫﺎ ﻣﻌﻠﻮﻣﺔ ﻓﻼ‬
‫ﳝﻜﻦ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﺸﺒﻊ ﻣﻦ ﺃﻟﻮﺍ‪‬ﺎ ﻭﻋﻄﻮﺭﻫﺎ‪.‬‬
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‫ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ ﻣﻦ ﻳﺘﺤﺪﺙ ﺩﻭﻥ ﺃﻥ ﻳﻔﻬﻢ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻔﻬـﻢ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﺘﺤﺪﺙ‪ ،‬ﻟﺬﺍ ﻓﻤﻘﺎﺑﻞ ﺍﻟﻜﻼﻡ ﺍﳉﺰﺍﻑ ﻟﻠﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻨﻬﻢ‪ ،‬ﻳـﺴﺘﻄﻴﻊ ﺍﻟﻘـﺴﻢ‬
‫ﺍﻵﺧﺮ ﺃﻥ ﻳﻮﺻﻞ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﺩﻭﻥ ﻛﻠﻤـﺎﺕ ﻭﻻ ﲨـﻞ‪ ،‬ﺑـﻞ‬
‫ﺑﻨﻈﺮﺍﺗﻪ ﻭﺃﻃﻮﺍﺭﻩ ﻭﺑﺴﻴﻤﺎﺀ ﻭﺟﻬﻪ‪.‬‬
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‫ﻣﻦ ﺍﳋﻄﺄ ﺃﻥ ﻧﻔﻬﻢ ﺍﻟﺸﻌﺮ ﺃﻧﻪ ﻛﻼﻡ ﻣﻮﺯﻭﻥ ﻓﺤﺴﺐ‪ .‬ﻓﻜﻢ ﻣﻦ ﻧﺜﺮ ﻳﻌـﺪ‬
‫ﺷﻌﺮﹰﺍ ﰲ ﺍﻟﻘﻤﺔ ﲟﺎ ﳝﻠﻜﻪ ﻣﻦ ﺟﺎﺫﺑﻴﺔ ﻟﻠﺮﻭﺡ ﻭﻣﻦ ﻣﻀﻤﻮﻥ ﻭﻣﻦ ﺗﻌـﺒﲑ ﻳـﺜﲑ‬
‫ﺍﻹﻋﺠﺎﺏ ﻭﺍﻟﺬﻫﻮﻝ ﰲ ﺍﻟﻘﻠﻮﺏ‪.‬‬
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‫ﻭﺍﻟﺸﻌﺮ ‪-‬ﻣﺜﻠﻪ ﰲ ﺫﻟﻚ ﻣﺜﻞ ﺃﻱ ﻓﻦ ﺁﺧﺮ‪ -‬ﺇﻥ ﱂ ﳛﺘﻀﻦ ﺍﻟﻼ‪‬ﺎﻳﺔ ﻭﺍﳋﻠﻮﺩ‬
‫ﻛﺎﻥ ﻋﻘﻴﻤﹰﺎ ﻭﺷﺎﺣﺒﹰﺎ‪ .‬ﺫﻟﻚ ﻷﻥ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻔﺘﻮﻧﺔ ﺑﺎﳉﻤـﺎﻝ ﺍﻟﻼ‪‬ـﺎﺋﻲ‪،‬‬
‫ﻭﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺘﻌﻠﻖ ﺑﺎﻟﻼ‪‬ﺎﺋﻲ ﻭﻭﺟﺪﺍﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳـﺸﺒﻌﻪ ﺷـﻲﺀ‬
‫ﺳﻮﻯ ﺍﻷﺑﺪﻳﺔ ﻳﻬﻤﺲ ﰲ ﺃﺫﻥ ﺍﻟﻔﻨﺎﻥ ﺃﻥ ﻳﻨﻘﺐ ﺩﻭﻣﹰﺎ ﰲ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻵﻓﺎﻕ ﺍﻟﺒﻌﻴﺪﺓ‬
‫ﺍﻟﺒﻌﻴﺪﺓ‪ .‬ﻭﺍﻟﻔﻨﺎﻥ ﺍﻟﺬﻱ ﻻ ﳛﺲ ‪‬ﺬﺍ ﺍﻷﻧﲔ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﻗﻠﺐ ﻭﻣﻦ ﺭﻭﺡ ﻭﻣـﻦ‬
‫ﻭﺟﺪﺍﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻘﻀﻲ ﻛﻞ ﻋﻤﺮﻩ ﺑﺘﻘﻠﻴﺪ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺍﳌﻠﻤﻮﺳـﺔ‪ ،‬ﻓـﻼ‬
‫ﻳﻨﺠﺢ ﺃﺑﺪﹰﺍ ﰲ ﺍﺧﺘﺮﺍﻕ ﻫﺬﻩ ﺍﻟﺴﺘﺎﺭﺓ ﺍﳌﺰﺧﺮﻓﺔ ﻭﻣﺸﺎﻫﺪﺓ ﻣﺎ ﻭﺭﺍﺀﻫﺎ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﻻ ﺗﺘﻢ ﺍﻟﺘﻀﺤﻴﺔ ﺑﺎﻟﺸﻜﻞ ﻣﻦ ﺃﺟﻞ ﺍﳌﻌﲎ‪ ،‬ﻭﻻ ﺍﳌﻌـﲎ ﻣـﻦ ﺃﺟـﻞ‬
‫ﺍﻟﺸﻜﻞ ﰲ ﺍﻟﻨﻈﻢ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻋﻨﺪﻣﺎ ﻳﺮﺗﺒﻄﺎﻥ ﻣﻊ ﺑﻌﻀﻬﻤﺎ ﺍﺭﺗﺒﺎﻁ ﺍﻟﺮﻭﺡ‬
‫ﺑﺎﳉﺴﺪ‪ ،‬ﻳﺼﻞ ﺁﻧﺬﺍﻙ ﺇﱃ ﻣﺴﺘﻮﻯ ﻣﻦ ﺍﻟﺘﻨﺎﺳﻖ ﻭﺍﻟﺘﻼﺅﻡ ﳛﺒﻪ ﻛﻞ ﻭﺟﺪﺍﻥ‪ .‬ﻭﰲ‬
‫ﺷﻌﺮ ﻛﻬﺬﺍ ﻻ ﳜﻄﺮ ﻋﻠﻰ ﺍﻟﺒﺎﻝ ﺍﻗﺘﺮﺍﺡ ﺃﻱ ﺃﺳﻠﻮﺏ ﺟﺪﻳﺪ ﻟﻪ‪.‬‬
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‫ﻟﻠﺸﻌﺮ ﻭﺟﻪ ﺧﺎﺭﺟﻲ ﺗﺸﻜﻠﻪ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﳉﻤﻞ ﻭﺍﳌﻮﺍﺯﻳﻦ ﻭﺃﺳﻠﻮﺏ ﺍﻷﺩﺍﺀ‪.‬‬
‫ﺃﻣﺎ ﻭﺟﻬﻪ ﺍﻟﺒﺎﻃﲏ ﻭﺍﻟﺪﺍﺧﻠﻲ ﻓﻤﺘﻌﻠﻖ ﺑﺎﻟﺮﻭﺡ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﺗﺒﺤﺚ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻋﻦ‬

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‫ﺍﳉﻤﻞ ﺍﳉﻤﻴﻠﺔ ﲨﺎﻝ ﺍﻟﻮﺭﻭﺩ ﻭﲨﺎﻝ ﺃﺟﻨﺤﺔ ﺍﻟﻔﺮﺍﺷﺎﺕ ﻭﻋﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟـﱵ‬
‫ﲢﺪﺙ ﺍﻟﺸﺮﺍﺭﺍﺕ ﰲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺗﻘﻊ ﻋﻠﻴﻬﺎ ﻭﻋﻦ ﺍﻟﺘﻌﺎﺑﲑ ﺍﻟﱵ ﺗﺌﻦ ﺃﻧﲔ ﺍﻟﻨﺎﻱ‬
‫ﻟﻜﻲ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻷﻓﻜﺎﺭ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﲬﲑ‪‬ﺎ‪ .‬ﻭﻋﻨﺪﻣﺎ ﲡﺪﻫﺎ ﺗﻀﻌﻬﺎ‬
‫ﰲ ﺃﻣﺎﻛﻨﻬﺎ ﺍﻟﺼﺤﻴﺤﺔ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﻧﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﲢﻮﻝ ﺍﻟﺸﻌﺮ ﺇﱃ ﻣﻮﺳﻴﻘﻰ‪.‬‬
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‫ﺍﻷﺳﺮﺍﺭ ﻭﺍﻹﳝﺎﺀﺍﺕ ﻭﺍﻹﺷﺎﺭﺍﺕ ﺃﺣﺪ ﻣﻨﺎﺑﻊ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻫﻲ ﺗﻜﺴﺐ ﺍﻟـﺸﻌﺮ‬
‫ﺳﻌﺔ ﻭﻣﺴﺎﺣﺔ ﺃﻛﱪ‪ .‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﳌﺴﺎﺣﺔ ﳚﺐ ﺃﻥ ﺗﺒﻘﻰ ﺩﺍﺧﻞ ﺣﺮﱘ ﺍﻟـﺸﻌﺮ‬
‫ﻭﺩﺍﺧﻞ ﺃﺳﻮﺍﺭﻩ‪ .‬ﻭﻣﻊ ﺃﻥ ﺍﻟﺸﻌﺮ ﻳﺘﻮﺳﻊ ﻭﻳﺘﺴﻊ ﻭﻳﺘﻠﻮﻥ ﺑـﺎﻷﻟﻮﺍﻥ ﺍﻟﻌﺪﻳـﺪﺓ‬
‫ﻟﺘﺪﺍﻋﻲ ﺍﳌﻌﺎﱐ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺒﻘﻰ ﻧﻔﺴﻪ‪.‬‬
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‫ﺍﻟﺼﺒﻐﺔ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﺍﻟﺸﻌﺮ ﻫﻲ ﳕﺎﺫﺝ ﺍﻟﻔﻜﺮ ﻣﻊ ﺍﻟﻌﺎﻃﻔﺔ ﻭﺗﺪﺍﺧﻠﻬﻤﺎ ﻣﻌـﹰﺎ‪.‬‬
‫ﺇﻻ ﺃﻥ ﻫﻨﺎﻙ ﻋﻨﺼﺮﻳﻦ ﻣﻬﻤﲔ ﻭﺭﺍﺀ ﺍﻟﻔﻜﺮ ﻭﻭﺭﺍﺀ ﺍﻟﻌﺎﻃﻔﺔ ﻭﺍﻟﺸﻌﻮﺭ ﳛﻜﻤـﺎﻥ‬
‫ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﻭﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﻭﻳﻈﻬﺮﺍﻥ ﻧﻔﺴﻴﻬﻤﺎ ﺑﻮﺿﻮﺡ ﻭﳘﺎ ﺍﻟﻨﻴـﺔ ﻭﺍﻟﺒـﺼﲑﺓ‬
‫ﺣﻴﺚ ﻳﻌﻜﺴﺎﻥ ﻟﻮ‪‬ﻤﺎ ﰲ ﻛﻞ ﺑﻴﺖ ﻣﻦ ﺃﺑﻴﺎﺕ ﺍﻟﺸﻌﺮ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﻨـﺰﻟﻖ ﺍﻟﻔﻜﺮ‬
‫ﻭﻳﻜﺎﺩ ﺃﻥ ﻳﻘﻊ ﻳﻘﻮﻣﺎﻥ ﺑﺎﻷﺧﺬ ﺑﻴﺪﻩ ﻭﻣﻌﺎﻭﻧﺘﻪ‪ ،‬ﻭﻳﻜﻮﻧﺎﻥ ﻣﺼﺒﺎﺣﹰﺎ ﺳﺤﺮﻳﹰﺎ ﻳﻨﲑ‬
‫ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﻷﺣﺎﺳﻴﺲ ﻭﺍﻟﻌﻮﺍﻃﻒ ﻭﺍﻟﺸﻌﻮﺭ‪.‬‬
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‫ﺍﻟﺸﻌﺮ ﻫﻮ ﺃﻧﻔﺎﺱ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﲤﻮﺝ ﻓﻴﻪ ﺍﻵﻻﻡ ﻭﺍﻵﻣﺎﻝ ﻭﺍﻟﻌﻮﺍﻃﻒ ﺍﳉﻴﺎﺷﺔ‬
‫ﻭﺷﻌﻮﺭ ﺍﳊﺴﺪ ﻭﺍﳊﻘﺪ ﻭﺧﻴﺒﺔ ﺍﻟﺮﺟﺎﺀ‪ .‬ﺃﻣﺎ ﺍﻟﺸﺎﻋﺮ ﻓﻬﻮ ﺗﺎﺭﺓ ﺭﺋﺔ ﻫﺬﺍ ﺍ‪‬ﺘﻤـﻊ‬
‫ﻭﻗﻨﺎﺓ ﺃﻧﻔﺎﺳﻬﺎ‪ ،‬ﻭﺗﺎﺭﺓ ﻟﺴﺎﻧﻪ ﻭﺷﻔﺘﺎﻩ‪ .‬ﻭﻛﻞ ﺷﻌﺮ ﳛﻤﻞ ﰲ ﺩﻓﺘﻴـﻪ ﺧـﺼﺎﺋﺺ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻧﺸﺄ ﻓﻴﻪ‪ .‬ﻟﺬﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺼﻌﺐ ﻓﻬﻢ ﺍﻟﺸﻌﺮ ﻓﻬﻤﹰﺎ ﺟﻴﺪﹰﺍ ﺩﻭﻥ ﻓﻬﻢ‬
‫ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻧﺸﺄ ﻓﻴﻪ‪.‬‬

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 ‫ﺍﻟﺘﺼﻮﻑ ‪‬‬
‫ﺍﻟﺘﺼﻮﻑ ﻫﻮ ﻃﺮﻳﻖ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻹﻧﺴﺎﱐ ﰲ ﻓﻬﻢ ﺣﻘﺎﺋﻖ ﺍﻹﺳﻼﻡ ﻭﺍﻹﺣﺴﺎﺱ‬
‫‪‬ﺎ‪ .‬ﻟﺬﺍ ﻓﻤﻦ ﻛﺎﻧﺖ ﺣﻴﺎﺗﻪ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻃﻔﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﻟﻦ ﻳﺴﺘﻄﻴﻊ‬
‫ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺼﻮﻑ‪ .‬ﻭﻻ ﻧﻌﲏ ﻫﻨﺎ ﺍﻟﻘﻴﺎﻡ ﺑﺘﺴﺮﻳﺔ ﺍﻟﻨﻔﺲ ﲟﻨﺎﻗﺐ ﺍﻵﺧﺮﻳﻦ‪.‬‬
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‫ﻭﺍﻟﺘﺼﻮﻑ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﻫﻮ ﻋﻨﻮﺍﻥ ﺇﺩﺭﺍﻙ ﺍﻹﻧـﺴﺎﻥ ﻟﻌﺠـﺰﻩ ﻭﻓﻘـﺮﻩ‬
‫ﻭﺿﺂﻟﺘﻪ‪ ،‬ﻭﺍﻟﺬﻭﺑﺎﻥ ﺃﻣﺎﻡ ﻧﻮﺭ "ﺍﳊﻖ" ﻭﺃﻣﺎﻡ ﲡﻠﻴﺎﺕ ﺻﻔﺎﺗﻪ ﺍﻟﱵ ﺗﺸﻜﻞ ﺃﺳـﺎﺱ‬
‫ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﻭﺍﻟﻔﻨﺎﺀ ﲡﺎﻫﻬﺎ‪.‬‬
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‫ﺍﻟﺘﺼﻮﻑ ﻫﻮ ﻋﻤﻠﻴﺔ ﺗﺼﻔﻴﺔ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﻭﺗﻄﻬﺮﻩ ﻭﺗﻮﺣﺪﻩ ﻣـﻊ ﺫﺍﺗـﻪ‪،‬‬
‫ﻭﲡﺎﻭﺯ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺃﺑﻌﺎﺩ ﳎﻬﻮﻟﺔ‪ .‬ﻭﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺣﻴﺪ ﺃﻣﺎﻡ‬
‫ﻛﻞ ﻓﺮﺩ ﻟﻜﻲ ﳝﺮ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻓﺘﺤﻪ ﺍﳌﻌﺮﺍﺝ ﺍﻟﻨﺒﻮﻱ ﻭﻳﺼﻞ ﺇﱃ ﺭﺑﻪ‪ ...‬ﺃﻱ‬
‫ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﳌﻌﺮﺍﺝ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻗﺎﺑﻠﻴﺔ ﺍﻟﻔﺮﺩ ﻭﺍﺳﺘﻌﺪﺍﺩﻩ‪.‬‬
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‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﳊﻜﻤﺔ ﺗﻮﺳﻌﺎﻥ ﺫﻫﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺃﻓﻘﻪ ﻭﺗﺴﺎﻋﺪﺍﻧﻪ ﻋﻠـﻰ ﻓﻬـﻢ‬
‫ﺍﻷﺷﻴﺎﺀ ﻭﺍﳊﻮﺍﺩﺙ‪ .‬ﺃﻣﺎ ﺍﻟﺘﺼﻮﻑ ﻓﺈﻧﻪ ﻳﺆﻣﻦ ﺗﻘﺎﺭﺏ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﺭﺑﻪ ﻭﺧﺎﻟﻘـﻪ‬
‫ﰲ ﺑ‪‬ﻌﺪ ﻭﺃﻓﻖ ﻳﺴﺘﺤﻴﻞ ﺇﺩﺭﺍﻛﻪ‪ ،‬ﻭﳚﻌﻠﻪ ﻣﻦ ﳏﺒﻴﻪ ﻭﺍﻟﻘﺮﻳﺒﲔ ﻣﻨﻪ ﻭﺍﳌﺴﺘﺄﻧﺴﲔ ﺑﻪ‪.‬‬
‫ﺍﻟﺘﺼﻮﻑ ﺭﻭﺡ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺗﺼﻮﺭ ﺍﻹﺳﻼﻡ ﺩﻭﻧﻪ‪ .‬ﻭﺍﻟﻄﺮﻕ ﺍﻟـﺼﻮﻓﻴﺔ‬
‫ﻫﻲ ﺍﻟﱵ ﺗﻨﻈﻢ ﻫﺬﺍ ﺍﻷﻣﺮ‪ .‬ﺍﻟﺘﺼﻮﻑ ‪-‬ﻛﻤﺎ ﻳﻈﻬﺮ ﺫﻟﻚ ﰲ ﺃﻫﻞ ﺍﻟﻄﺮﻕ‪ -‬ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫ﺗﻨﻮﺭ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺑﻔﻴﺾ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍﻲ ﺍﻟﻼﻣﺘﻨﺎﻫﻲ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻔﻜﺮ‪.‬‬
‫ﺗﻜﻮﻥ ﺑﺪﺍﻳﺘﻪ ﺑﻮﺿﻊ ﺧﻄﻮﻁ ﻓﺮﺿﻴﺔ ﻟﻠﻼ‪‬ﺎﻳﺔ ﺑﻌﺪ ﺍﲣﺎﺫ ﻧﻔـﺲ ﺍﻹﻧـﺴﺎﻥ‬
‫ﻣﻘﻴﺎﺳﹰﺎ ﳍﺎ‪ .‬ﺃﻣﺎ ‪‬ﺎﻳﺘﻪ ﻓﻬﻮ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻨﻔﺲ ﻭﻓﻬﻢ ﻭﺇﺩﺭﺍﻙ ﻛﻞ ﺷﻲﺀ‬
‫ﻣﻨﻪ "ﻫﻮ"‪.‬‬
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‫ﺍﻟﺘﺼﻮﻑ ﻫﻮ ﺩﺭﺏ ﺍﻟﺒﺤﺚ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻘﻠﺐ ﻭﻋﻦ ﻃﺮﻳﻖ ﻋﲔ ﺍﻟﻘﻠﺐ ﻋﻦ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺗﻌﺠﺰ ﺍﻟﻔﻠﺴﻔﺔ ﻋﻦ ﻣﺪ ﻳﺪﻫﺎ ﳓﻮﻫﺎ‪ .‬ﻭﺑﻴﻨﻤﺎ ﻳﺮﺟﻊ ﺍﻟﻌﻘﻞ ﻋﻦ‬
‫ﻫﺬﺍ ﺍﻟﺪﺭﺏ ‪‬ﲞ ﱠﻔ ‪‬ﻲ ‪‬ﺣ‪‬ﻨ‪‬ﻴ ٍﻦ‪ ،‬ﻧﺮﻯ ﺍﻟﻘﻠﺐ ﻳﻄﲑ ﻓﻮﻗﻪ ﲜﻨﺎﺣﻴﻪ ﰲ ﳏﺎﻭﻟـﺔ ﻟﻔﻬـﻢ‬
‫ﻭﺇﺩﺭﺍﻙ ﺫﻟﻚ "ﺍﳌﻮﺟﻮﺩ ﺍﳌﻌﻠﻮﻡ" ﰒ ﻳﻌﱪ ﻋﻦ ﻣﺪﻯ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺣﺼﻞ ﻋﻠﻴﻬـﺎ‬
‫ﺑﺘﺮﺩﻳﺪﻩ "ﻣﺎ ﻋﺮﻓﻨﺎﻙ ﺣﻖ ﻣﻌﺮﻓﺘﻚ ﻳﺎ ﻣﻌﺮﻭﻑ"‪.‬‬

‫ﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪ ‬‬

‫ﻋﺮﻓﺖ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺪﻧﻴﺔ ﺍﳊﻘﺔ ﻭﺗﺒﻨﺘﻬﺎ ﺑﻮﺳﺎﻃﺔ ﺭﺳﻮﻟﻨﺎ ﳏﻤﺪ ‪ .‬ﻭﻛـﻞ‬

‫ﺟﻬﺪ ﻣﺒﺬﻭﻝ ﺑﻌﺪﻩ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺗﻘﻠﻴﺪ ﺍﻷﺳﺲ ﺍﻟﱵ ﺟﺎﺀ ‪‬ـﺎ ﺃﻭ‬
‫ﺗﻌﺪﻳﻠﻬﺎ‪ .‬ﻟﺬﺍ ﻛﺎﻥ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﻧﻨﻈﺮ ﺇﻟﻴﻪ ‪ ‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﺑﺎﱐ ﺍﳌﺪﻧﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬
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‫ﻓﻬﻮ ﺍﻟﺬﻱ ﻋﺪ ﺍﻟﻌﻤﻞ ﻋﺒﺎﺩﺓ ﻭ‪‬ﻰ ﻋﻦ ﺍﻟﻜﺴﻞ ﻭﱂ ﻳﺮﺽ ﻋـﻦ ﺍﻟﻜـﺴﺎﱃ‬
‫ﻭﻣﺪﺡ ﺍﻟﻌﺎﻣﻠﲔ ﺍ‪‬ﺪﻳﻦ‪ .‬ﻭﺃﺷﺎﺭ ﻷﺻﺤﺎﺑﻪ ﻭﺃﺗﺒﺎﻋﻪ ﻭﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﻣﻦ ﺑﻌﺪﻫﻢ ﺃﻥ‬
‫ﻳﻜﻮﻧﻮﺍ ﻋﻨﺼﺮ ﺗﻮﺍﺯﻥ ﻟﻺﻧﺴﺎﻧﻴﺔ ﰲ ﻛﻞ ﺣﲔ ﻭﺃﻥ ﻳﺘﺠﺎﻭﺯﻭﺍ ﺍﻟﻌـﺼﺮ ﺍﻟـﺬﻱ‬
‫ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ‪.‬‬
‫ﻫﻮ ﺷﺨﺺ ﻻ ﻧﻈﲑ ﻟﻪ ﻭﻻ ﻣﺜﻴﻞ ﻟﻪ ﻣﻦ ﻧﺎﺣﻴﺔ ﳏﺎﺭﺑﺘﻪ ﻟﻠﻜﻔﺮ ﻭﺍﻟﻮﺣـﺸﻴﺔ‬
‫ﻭﻛﻮﻧﻪ ﺳﻴﻒ ﺟﻼﺩﺓ ﻭﺑﻼﻏﺔ ﺿﺪﳘﺎ‪ .‬ﻗﺎﻡ ﺑﺈﻋﻼﻥ ﺍﳊﻘﻴﻘﺔ ﲟﻞﺀ ﺻﻮﺗﻪ ﻋﻠﻰ ﺍﳌﻸ‬
‫ﻭﺃﺭﺷﺪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﻮﱘ‪ ...‬ﻃﺮﻳـﻖ‬
‫ﺍﻟﻮﺟﻮﺩ ﺍﳊﻖ‪ .‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻣﺜﻴﻞ ﰲ ﻫﺬﺍ‪.‬‬
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‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻬﻞ ﻭﺍﻟﻜﻔﺮ ﻳﻜﺮﻫﺎﻥ ﺇﻧﺴﺎﻧﹰﺎ ﻓﻬﻮ ﳏﻤﺪ ‪ .‬ﻭﻟﻜـﻦ ﺍﻟﻘﻠـﻮﺏ‬
‫ﺍﻟﺒﺎﺣﺜﺔ ﻋﻦ ﺍﳊﻖ ﻭﺍﻟﻈﺎﻣﺌﺔ ﻟﻠﻤﻌﺮﻓﺔ ﺍﳊﻘﺔ ﺳﻴﺠﺪﻭﻥ ﻋﻨﺪﻩ ﻣﺎ ﻳﺒﺤﺜﻮﻥ ﻋﻨـﻪ ﺇﻥ‬
‫ﻼ ﺃﻡ ﺁﺟﻼﹰ‪ ،‬ﰒ ﻻ ﻳﺘﺮﻛﻮﻥ ﺍﻟﺴﲑ ﰲ ﺃﺛﺮﻩ ﺃﺑﺪﹰﺍ‪.‬‬‫ﻋﺎﺟ ﹰ‬
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‫ﻭﺍﻟﺮﺳﻮﻝ ‪ ‬ﻫﻮ ﺍﻟﺬﻱ ﺑﻠﻎ ﺍﻹﻧﺴﺎﻧﻴﺔ ﲨﻌﺎﺀ ﻧﻈﺮﺓ ﺍﻟﺪﻳﻦ ﰲ ﺃﻥ ﺍﳊﻔـﺎﻅ‬
‫ﻋﻠﻰ ﺍﻟﻌﺮﺽ ﻭﺍﻟﺸﺮﻑ ﻭﻋﻠﻰ ﺍﻟﻮﻃﻦ ﻭﺍﻷﻣﺔ ﻭﺣﺮﺍﺳﺘﻬﺎ ﻭﺍﻟﻜﻔﺎﺡ ﰲ ﺳـﺒﻴﻠﻬﺎ‬
‫ﺟﻬﺎﺩ‪ ،‬ﻭﺃﻥ ﺍﳉﻬﺎﺩ ﺃﲰﻰ ﺫﺭﻭﺓ ﰲ ﺳﻠﻢ ﺃﺩﺍﺀ ﻭﻇﻴﻔﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺃﻋﻠﻦ ﻟﻺﻧﺴﺎﻧﻴﺔ ﻋﻦ ﺍﳊﺮﻳﺔ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﺃﻥ ﺍﳉﻤﻴﻊ ﻣﺘﺴﺎﻭﻭﻥ‬
‫ﺃﻣﺎﻡ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺃﻣﺎﻡ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻭﺃﻥ ﺃﻛﺮﻣﻬﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻫﻢ‪ ،‬ﻭﺃﻥ ﺩﻋﻮﺓ ﺍﻟﻈﺎﳌﲔ‬
‫ﺇﱃ ﺍﺗﺒﺎﻉ ﺍﳊﻖ ﻋﺒﺎﺩﺓ‪.‬‬
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‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺰﻕ ﺍﳊﺠﺎﺏ ﻭﺍﻟﺴﺘﺎﺭ ﻋﻦ ﻭﺟﻪ ﺍﻟﻔﻨﺎﺀ ﻭﺍﳌﻮﺕ ﺇﺫ ﺃﺑﺎﻥ ﺑـﺄﻥ‬
‫ﺍﻟﻘﱪ ﻟﻴﺲ ﺇﻻ ﺻﺎﻟﻮﻥ ﺍﻧﺘﻈﺎﺭ ﻟﻌﺎﱂ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻓﻘﺪﻡ ﻟﻘﻠﻮﺏ ﺍﳉﻤﻴﻊ ﻣـﻦ‬
‫ﳐﺘﻠﻒ ﺍﻷﻋﻤﺎﺭ ﺇﻛﺴﲑ ﺍﻟﺴﻌﺎﺩﺓ ﺍﳋﺎﻟﺪﺓ‪.‬‬

‫ﺍﳉﻤﻬﻮﺭﻳﺔ ‪‬‬

‫ﺍﳉﻤﻬﻮﺭﻳﺔ ﺗﻌﲏ ﺷﻜﻞ ﺍﻹﺩﺍﺭﺓ ﺍﻟﱵ ﳝﻠﻚ ﻓﻴﻬﺎ ﺍﻟﺸﻌﺐ ﺣـﻖ ﺍﻻﻧﺘﺨـﺎﺏ‬
‫ﻭﺍﻟﺸﻮﺭﻯ‪ .‬ﻭﺃﻭﻝ ﻛﺘﺎﺏ ﻋﻠﻢ ﻫﺬﺍ ﺩﻭﻥ ﻧﻘﺺ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻟﺬﺍ ﻓﺎﻻﺩﻋﺎﺀ‬
‫ﺑﺄﻥ ﺍﻹﺩﺍﺭﺓ ﺍﳉﻤﻬﻮﺭﻳﺔ ﲣﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﻥ ﱂ ﻳﻜﻦ ﺍﺩﻋﺎﺀ ﻣﻐﺮﺿﹰﺎ ﻓﻬﻮ ﺳـﻮﺀ‬
‫ﻓﻬﻢ‪ .‬ﺃﻣﺎ ﻧﺼﲑ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻟﺬﻱ ﻳﺘﻨﺎﺳﻰ ﻭﻳﺘﻌﺎﻣﻰ ﻋﻦ ﻗﺼﺪ ﻋﻦ ﻣﺼﺪﺭﻫﺎ ﻓﻬﻮ‬
‫ﻣﻌﺎﻧﺪ ﻟﻴﺲ ﺇ ﹼﻻ‪.‬‬
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‫ﻣﺜﻠﻤﺎ ﱂ ﻳ ‪‬ﺪﻉ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺃﻧﻪ ﻣﻠﻚ‪ ،‬ﻛﺬﻟﻚ ﱂ ﻳ ‪‬ﺪﻉ ﺧﻠﻔﺎﺅﻩ ﻣﻦ ﺃﺻﺤﺎﺑﻪ‬
‫ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻣﻦ ﺑﻌﺪﻩ ﺃ‪‬ﻢ ﺳﻼﻃﲔ ﺃﻭ ﻣﻠﻮﻙ‪ .‬ﻭﱂ ﻳﻈﻬﺮ ﺍﻟﻨﻈﺎﻡ ﺍﳌﻠﻜﻲ ﺇﻻ ﺑﻌﺪ‬
‫ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺭﻭﺡ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺑﻨﺴﺒﺔ ﻫﺬﺍ ﺍﻻﺑﺘﻌﺎﺩ ﺃﺻﺒﺢ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﻭﺍﺳـﻄﺔ‬
‫ﻇﻠﻢ ﻭﺍﺳﺘﺒﺪﺍﺩ‪.‬‬
‫ﺇﻥ ﺍﻟﻨﻈﺎﻡ ﺍﳉﻤﻬﻮﺭﻱ ﺍﻟﺬﻱ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﳌﻔﻬﻮﻡ ﺍﳊﻘﻴﻘﻲ ﻟﻠﺤﺮﻳﺔ ﻭﻟﻠﻌﺪﺍﻟـﺔ‬
‫ﺇﺿﺎﻓﺔ ﺇﱃ ﻛﻮﻧﻪ ﺷﻜﻞ ﺇﺩﺍﺭﺓ ﺃﻣﻴﻨﺔ ﻭﺟﻴﺪﺓ‪ ،‬ﻓﻬﻮ ﻧﻈﺎﻡ ﻣﺮﻫﻒ ﻭﺭﻗﻴﻖ ﺟـﺪﹰﺍ‪.‬‬

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 ‫ﻓﺈﺫﺍ ﱂ ﻳﺘﻢ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺧﺎﺻﻴﺘﻪ ﻫﺬﻩ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻌـﺸﻌﺶ ﻓﻴـﻪ‬
‫ﺍﻹﳊﺎﺩ ﻭﺍﻟﻔﻮﺿﻰ‪.‬‬
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‫ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻲ ﺷﻜﻞ ﺇﺩﺍﺭﺓ ﺍﻟﻨﻔﻮﺱ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻭﺷﻜﻞ ﺇﺩﺍﺭﺓ ﻻﺋﻘـﺔ‬
‫ﺑﺎﻟﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﺃﻣﺎ ﺍﻟﻨﻔﻮﺱ ﺍﻟﻐﻠﻴﻈﺔ ﺍﻟﱵ ﱂ ﺗﺘﻠﻖ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻼﺯﻣـﺔ‪،‬‬
‫ﻭﱂ ﺗﺴﺮ ﰲ ﺩﺭﺏ ﺍﻟﻜﻤﺎﻝ ﺍﻹﻧﺴﺎﱐ‪ ،‬ﻓﺈﻥ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺗﺒﺪﻭ ﳍﺎ ﺳﺮﺍﺑﹰﺎ ﺑﻘﻴﻌـﺔ ﺃﻭ‬
‫ﺧﻴﻤﺔ ﻻ ﳝﻜﻦ ﺍﻟﺴﻜﻦ ﻓﻴﻬﺎ‪.‬‬
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‫ﺍﳉﻤﻬﻮﺭﻳﺔ ﲟﺜﺎﺑﺔ ﺃﻡ ﻟﻠﺤﺮﻳﺔ ﺃﻭ ﻣﺮﺑﻴﺘﻬﺎ‪ .‬ﻓﻬﻲ ﺍﻟﱵ ﺗﺮﰊ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻌﺎﺷـﻘﺔ‬
‫ﻟﻠﺤﺮﻳﺔ ﻭﺗﻐﺬﻳﻬﺎ‪ .‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻠﻴﺴﺖ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺷﻜﻞ ﺇﺩﺍﺭﺓ ﳊﺮﻳﺔ ﻏﻮﻏﺎﺋﻴﺔ‪ ،‬ﺑﻞ‬
‫ﺷﻜﻞ ﺇﺩﺍﺭﺓ ﳊﺮﻳﺔ ﺃﺧﻼﻗﻴﺔ‪.‬‬
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‫‪‬ﻴﺊ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺗﺮﺑﺔ ﺻﺎﳊﺔ ﻟﻼﺭﺗﻔﺎﻉ ﺑﺎﻹﻧﺴﺎﻥ ﻭﺑﻘﻴﻤﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ‪،‬‬
‫ﰒ ﺗﺪﻋﻪ ﻣﻊ ﻗﻴﻤﻪ ﺍﻟﻌﺎﻟﻴﺔ ﻭﻭﺟﺪﺍﻧﻪ ﺍﻟﻴﻘﻆ‪ .‬ﻋﻨﺪ ﺫﻟﻚ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺳـﻮﺍﺀ ﰲ‬
‫ﺑﻴﺘﻪ ﺃﻭ ﰲ ﻋﻤﻠﻪ ﺇﻧﺴﺎﻥ ﺇﺭﺍﺩﺓ ﻳﺒﺘﻐﻲ ﺍﳋﲑ ﻭﺍﻟﻔﻀﻴﻠﺔ ﻓﻘﻂ ﻭﻳﺘﺒﻊ ﺍﻟﻘﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺍﻟﺮﻓﻴﻌﺔ‪.‬‬
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‫ﻧﻈﺮﹰﺍ ﻟﻮﺟﻮﺩ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﳊﺮﻳﺔ ﰲ ﻟﺐ ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﱐ ﻭﺟﻮﻫﺮﻩ ﻓﺈﻧـﻪ ﻻ‬
‫ﻳﺮﻏﺐ ﰲ ﻭﺟﻮﺩ ﺃﻱ ﻗﻮﺓ ﲢﻜﻤﻪ‪ ،‬ﻟﺬﺍ ﻧﺮﻯ ﻋﻨﺪﻩ ﺭﺩﻭﺩ ﻓﻌﻞ ﻟﻜﻞ ﲢﺪﻳﺪ ﻟﻔﻜﺮﻩ‬
‫ﺃﻭ ﺗﺼﺮﻓﻪ‪ .‬ﻟﺬﺍ ﻓﻌﻠﻰ ﺃﻧﺼﺎﺭ ﺍﻟﻨﻈﺎﻡ ﺍﳉﻤﻬﻮﺭﻱ ﻋﻨﺪﻣﺎ ﻳﻌﻄﻮﻥ ﺣﺮﻳﺎﺕ ﻭﺍﺳـﻌﺔ‬
‫ﻟﻸﻓﺮﺍﺩ ﺃﻥ ﻳﺮﺗﻔﻌﻮﺍ ‪‬ﻢ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻷﺧﻼﻕ ﻭﺍﻟﻔﻀﻴﻠﺔ ﻟﻴـﺼﺒﺤﻮﺍ ﻣـﻦ ﺫﻭﻱ‬
‫ﺍﻹﺭﺍﺩﺍﺕ ﺍﻟﻘﻮﻳﺔ‪.‬‬
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‫ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺭ ﻭﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺪﻳﲏ ﻭﺭﻋﺎﻳﺘﻪ ﻣﻦ ﻭﺍﺟﺒﺎﺕ ﺍﻟﻨﻈـﺎﻡ‬
‫ﺍﳉﻤﻬﻮﺭﻱ ﻭﺿﺮﻭﺭﻳﺎﺗﻪ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﺍﻟﻘﻴﺎﻡ ﺑﺈﻫﺎﻧﺔ ﻣﻦ ﳛﻤﻞ ﻋﺎﻃﻔﺔ ﺩﻳﻨﻴﺔ ﻭﻓﻜـﺮﹰﺍ‬

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‫ﺩﻳﻨﻴﹰﺎ ﰲ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻴﻬﻢ ﻭﺍ‪‬ﺎﻣﻬﻢ ﺇﳕﺎ ﻫﻮ ﺇﻫﺎﻧﺔ ﻟﻠﻨﻈﺎﻡ ﺍﳉﻤﻬﻮﺭﻱ‬
‫ﻗﺒﻞ ﺃﻱ ﺷﻲﺀ ﺁﺧﺮ ﻭﺍﻋﺘﺪﺍﺀ ﻋﻠﻴﻪ‪.‬‬
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‫ﺍﻟﻨﻈﺎﻡ ﺍﳉﻤﻬﻮﺭﻱ ﲝﺎﺟﺔ ﺇﱃ ﻣﻦ ﻳﻔﻬﻤﻪ ﺣﻖ ﺍﻟﻔﻬﻢ ﻭﳛـﺲ ﺑـﻪ ﺣـﻖ‬
‫ﺍﻹﺣﺴﺎﺱ‪ .‬ﻭﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍ‪‬ﻠﺲ ﻓﻴﻪ ﳎﻠﺲ ﺣﻜﻤﺔ ﻭﻭﻗﺎﺭ ﻭﳎﻠﺲ ﻣﻔﻜﺮﻳﻦ‬
‫ﻭﳎﻠﺲ ﻋﺪﻝ ﻳﺰﻥ ﻛﻞ ﺷﻲﺀ ﻣﻴﺰﺍﻥ ﺍﻟﺸﻌﺮﺓ ﻣﺜﻞ ﺃﻱ ﳏﻜﻤﺔ ﻋﺎﺩﻟﺔ‪.‬‬

‫ﺍﻟﺴﻴﺎﺳﺔ ‪‬‬

‫ﺍﻟﺴﻴﺎﺳﺔ ﻫﻲ ﻓﻦ ﺍﻹﺩﺍﺭﺓ ﺍﻟﱵ ﲡﻠﺐ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺿﺎ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺑﻨـﺴﺒﺔ‬

‫ﻗﻴﺎﻡ ﺍﳊﻜﻮﻣﺎﺕ ‪-‬ﲟﺎ ﲤﻠﻚ ﻣﻦ ﻗﻮﺓ ﻭﻗﺪﺭﺓ‪ -‬ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺷﻌﺒﻬﺎ ﻣﻦ ﺍﻟﺸﺮﻭﺭ‬
‫ﻭﺍﳌﻔﺎﺳﺪ‪ ،‬ﻭﺻﻴﺎﻧﺘﻪ ﻣﻦ ﺍﻟﻈﻠﻢ ﺗﻜﻮﻥ ﺑﻨﺴﺒﺔ ﳒﺎﺣﻬﺎ ﻭﺗﻮﻓﻴﻘﻬﺎ‪ ،‬ﻭﺗﺒﺸﺮ ﲟﺴﺘﻘﺒﻞ‬
‫ﺯﺍﻫﺮ‪ .‬ﻭﺇ ﹼﻻ ﻓﺈﻥ ﺍﳌﻈﺎﻫﺮ ﺍﻟﻄﻨﺎﻧﺔ ﺳﺮﻋﺎﻥ ﻣﺎ ﺗﺰﻭﻝ ﳐﻠﻔﺔ ﻭﺭﺍﺀﻫﺎ ﺍﻟﻔﻮﺿﻰ ﻭﺍﳍﺮﺝ‬
‫ﻭﺍﳌﺮﺝ‪ ،‬ﻓﻼ ﺗﺬﻛﺮ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻜﻮﻣﺎﺕ ﺇ ﹼﻻ ﺑﺎﻟﻠﻌﻨﺎﺕ‪.‬‬
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‫ﻗﺎﻡ ﺍﻷﺷﺨﺎﺹ ﺍﻷﺫﻛﻴﺎﺀ ﻭﺍﳌﺜﻘﻔﻮﻥ ﻭﺍﻟﻨﺎﺷﻄﻮﻥ ﻣﻦ ﺍﻟـﺴﻴﺎﺳﻴﲔ ﺑـﺈﺩﺍﺭﺓ‬
‫ﺍﳉﻤﺎﻫﲑ ﻣﻨﺬ ﺍﻟﻘﺪﱘ‪ .‬ﻭﻗﺎﻡ ﺍﻟﻌﻘﻼﺀ ﻣﻦ ﺑﻴﻨﻬﻢ ﺑﺈﺩﺍﺭ‪‬ﻢ ﺳﻮﺍﺀ ﺃﻛﺎﻧﻮﺍ ﺃﺷﺨﺎﺻـﹰﺎ‬
‫ﺟﻴﺪﻳﻦ ﺃﻡ ﺭﺩﻳﺌﲔ‪ .‬ﻭﻗﺪ ﺗﻮﺍﻓﻘﺖ ﺳﻴﺎﺩﺗﻨﺎ ﺍﻟﻌﺎﳌﻴﺔ ﻣﻊ ﺍﻣﺘﻼﻛﻨﺎ ﻟﻠﻜﺎﺩﺭ ﺍﻟﺴﻴﺎﺳﻲ‬
‫ﺍﳉﻴﺪ‪.‬‬
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‫ﺍﻟﺸﺮﻭﻁ ﺍﻵﺗﻴﺔ ﻣﻬﻤﺔ ﻟﻜﻞ ﺳﻴﺎﺳﻲ ﻭﻟﻜﻞ ﺇﺩﺍﺭﻱ‪:‬‬
‫ﻧﺼﺮﺓ ﺍﳊﻖ ﻭﺳﻴﺎﺩﺓ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻹﺣﺴﺎﺱ ﺍﻟﻮﻇﻴﻔﻲ ﻭﻓﻬـﻢ ﺍﳌـﺴﺆﻭﻟﻴﺔ ﰲ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﺼﻌﺒﺔ ﻭﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﳌﻬﺎﺭﺓ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺍﳌﺮﻫﻔﺔ‪.‬‬
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‫ﺍﳊﻜﻮﻣﺔ ﺗﻌﲏ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻷﻣﻦ‪ .‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﺘﻮﻓﺮﺓ‬

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‫ﰲ ﻣﻜﺎﻥ ﻣﺎ ﻓﻤﻦ ﺍﻟﺼﻌﺐ ﺍﳊﺪﻳﺚ ﻋﻦ ﻭﺟﻮﺩ ﺣﻜﻮﻣﺔ ﻫﻨﺎﻙ‪ .‬ﻓﺈﺫﺍ ﻗﻤﻨﺎ ﺑﺘﺸﺒﻴﻪ‬
‫ﺍﳊﻜﻮﻣﺔ ﲟﻄﺤﻨﺔ ﻓﺈﻥ ﺍﻟﺪﻗﻴﻖ ﺍﻟﺬﻱ ﺗﻨﺘﺠﻪ ﻫﻮ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻷﻣـﻦ ﻭﺍﻻﺳـﺘﻘﺮﺍﺭ‪.‬‬
‫ﻭﺍﳌﻄﺤﻨﺔ ﺍﻟﱵ ﻻ ﺗﻨﺘﺞ ﻫﺬﺍ ﻟﻴﺴﺖ ﺇ ﹼﻻ ﺁﻟﺔ ﺿﻮﺿﺎﺀ ﺟﻮﻓﺎﺀ ﻻ ﺗﻄﺤـﻦ ﺳـﻮﻯ‬
‫ﺍﳍﻮﺍﺀ‪.‬‬
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‫ﻗﺒﻞ ﺃﻥ ﺗﻘﻮﻝ ﺍﳊﻜﻮﻣﺔ ﻋﻦ ﺃﻣﺘﻬﺎ "ﻫﺎ ﻫﻲ ﺃﻣﱵ" ﻓﻤﻦ ﺍﻷﻓﻀﻞ ﻭﺍﻷﻫـﻢ ﺃﻥ‬
‫ﺗﺒﺎﺩﺭ ﺍﻷﻣﺔ ﻗﺒﻠﻬﺎ ﻭﺗﻘﻮﻝ ﻋﻨﻬﺎ "ﻫﺎ ﻫﻲ ﺣﻜﻮﻣﱵ"‪ ،‬ﻷﻥ ﻫﺬﺍ ﻫـﻮ ﺍﳌﻄﻠـﻮﺏ‪.‬‬
‫ﻭﺑﻌﻜﺲ ﺫﻟﻚ ﻓﺈﻥ ﺍﻷﻣﺔ ﺗﺮﻯ ﰲ ﺣﻜﻮﻣﺘﻬﺎ ﻗﻮﺓ ﻇﻠﻢ ﻣﺴﻠﻄﺔ ﻋﻠﻰ ﺭﺃﺳﻬﺎ‪ ،‬ﺃﻱ‬
‫ﺃﻥ ﺑﻨﻴﺔ ﺍﻷﻣﺔ ﺗﻜﻮﻥ ﻗﺪ ﺍﻧﻔﺼﻠﺖ ﲤﺎﻣﹰﺎ ﻋﻦ ﺭﺃﺳﻬﺎ‪.‬‬
‫ﻟﻜﻲ ﻳﻨﻤﻮ ﺇﺣﺴﺎﺱ ﺍﻟﺸﻌﻮﺭ ﺑﺘﻮﻗﲑ ﺍﻟﺪﻭﻟﺔ ﻭﺍﳊﻜﻮﻣﺔ ﻭﺍﺣﺘﺮﺍﻣﻬﺎ ﻻ ﺣﺎﺟﺔ‬
‫ﻟﻘﻴﺎﻡ ﺍﳌﻮﻇﻔﲔ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﻮﺓ ﻟﺘﺤﻘﻴﻖ ﺫﻟﻚ‪ .‬ﻓﺎﻟﺘﺼﺮﻑ ﺍﻟﻮﻗـﻮﺭ ﻭﺍﳉـﺪﻱ‬
‫ﻷﺭﻛﺎﻥ ﺍﻟﺪﻭﻟﺔ ﻭﺇﺧﻼﺻﻬﻢ ﰲ ﻋﻤﻠﻬﻢ ﻳﻜﻔﻲ ﻟﺬﻟﻚ‪ .‬ﻓﻠﻢ ﻳﺴﺘﻤﺮ ﺣﻜﻢ ﺃﺣـﺪ‬
‫ﻭﻳﺮﺳﺦ ﺑﻈﻠﻢ ﺍﳌﻮﻇﻔﲔ‪ ،‬ﺃﻭ ﲞﺪﺍﻉ ﺍﳉﻤﺎﻫﲑ ﻭﺍﺳﺘﻐﻔﺎﳍﺎ‪.‬‬
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‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻮﻇﻔﻮﻥ ﺍﻟﺬﻳﻦ ﻳﺪﻳﺮﻭﻥ ﺩﻭﻟﺔ ﻓﺎﺿﻠﺔ ﻳﺘﻢ ﺍﻧﺘﺨﺎ‪‬ﻢ ﺣﺴﺐ ﺃﺻﺎﻟﺔ‬
‫ﻧﻔﻮﺳﻬﻢ ﻭﺃﺻﺎﻟﺔ ﺃﻓﻜﺎﺭﻫﻢ ﻭﺃﺻﺎﻟﺔ ﻣﺸﺎﻋﺮﻫﻢ ﻓﺈﻥ ﺗﻠﻚ ﺍﻟﺪﻭﻟﺔ ﺩﻭﻟـﺔ ﻗﻮﻳـﺔ‬
‫ﻭﻋﻠﻰ ﺃﺳﺎﺱ ﻣﺘﲔ‪ .‬ﺃﻣﺎ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻨﻜﺪﺓ ﺍﳊﻆ ﻓﻬﻲ ﺍﳊﻜﻮﻣـﺔ ﺍﻟـﱵ ﻳﻔﺘﻘـﺮ‬
‫ﻼ‪ .‬ﻷﻥ‬‫ﻣﻮﻇﻔﻮﻫﺎ ﺇﱃ ﻣﺜﻞ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﺍﳊﻤﻴﺪﺓ ﻭﻟﻦ ﻳﻜﻮﻥ ﻋﻤﺮﻫـﺎ ﻃـﻮﻳ ﹰ‬
‫ﺗﺼﺮﻑ ﻫﺆﻻﺀ ﺍﳌﻮﻇﻔﲔ ﺍﳌﻔﺘﻘﺮﻳﻦ ﺇﱃ ﺍﻟﺴﺠﺎﻳﺎ ﺍﳊﻤﻴـﺪﺓ ﺳـﻴﻨﻌﻜﺲ ﻋﻠﻴﻬـﺎ‬
‫ﻭﻳﻜﻮﻥ ﻟﻄﺨﺔ ﺳﻮﺩﺍﺀ ﻋﻠﻰ ﺟﺒﻴﻨﻬﺎ ﻭﺗﻔﻘﺪ ﻣﺼﺪﺍﻗﻴﺘﻬﺎ ﻋﻨﺪ ﲨﺎﻫﲑ ﺷﻌﺒﻬﺎ‪.‬‬
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‫ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻟﻘﺎﻧﻮﻥ ﻋﻠﻰ ﺍﳌﻮﻇﻔﲔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻟﻴﲏ ﺍﳉﺎﻧﺐ ﻋﻨﺪ ﺗﻌﺎﻣﻠـﻬﻢ‬
‫ﻣﻊ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻘﻮﻣﻮﻥ ﺑﺎﳊﻔﺎﻅ ﻋﻠﻰ ﻣﻨـﺰﻟﺘﻬﻢ ﻭﻋﻠﻰ ﻣﻨـﺰﻟﺔ ﺍﻟﻘـﺎﻧﻮﻥ‬
‫ﻭﺍﻟﺪﻭﻟﺔ ﺃﻳﻀﹰﺎ‪ .‬ﻓﺎﻟﻘﺴﻮﺓ ﺍﻟﺰﺍﺋﺪﺓ ﻋﻦ ﺣﺪﻫﺎ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﺗﻮﻟﺪ ﺍﻧﻔﺠﺎﺭﺍﺕ ﻏـﲑ‬

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‫ﻣﺘﻮﻗﻌﺔ‪ .‬ﻛﻤﺎ ﳚﺐ ﺃ ﹼﻻ ﻳﻐﺮﺏ ﻋﻦ ﺍﻟﺒﺎﻝ ﺑﺄﻥ ﺍﻟﻠﲔ ﺍﻟﺰﺍﺋﺪ ﻋﻦ ﺣﺪﻩ ﻳـﺆﺩﻱ ﺇﱃ‬
‫ﻧﺘﺎﺋﺞ ﺳﻠﺒﻴﺔ ﻋﻨﺪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻏﲑ ﺍﻟﻨﺎﺿﺠﲔ‪.‬‬
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‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺎﻧﻮﻥ ﻧﺎﻓﺬﹰﺍ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﰲ ﻛﻞ ﺣﲔ ﻭﻋﻠﻰ ﺍﳉﻤﻴـﻊ‬
‫ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪ .‬ﻭﻋﻠﻰ ﻣﻄﺒﻘﻲ ﺍﻟﻘﺎﻧﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﺎﺩﻟﲔ ﻭﻏﲑ ﻫﻴﺎﺑﲔ ﻣﻦ ﺃﺣﺪ‪.‬‬
‫ﻭﻫﺬﺍ ﺷﺮﻁ ﺿﺮﻭﺭﻱ ﳊﻔﻆ ﻫﻴﺒﺘﻬﻢ ﻟﺪﻯ ﺍﳉﻤﺎﻫﲑ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻟﻜﻲ ﻻ ﺗﻔﻘﺪ‬
‫ﻫﺬﻩ ﺍﳉﻤﺎﻫﲑ ﺛﻘﺘﻬﺎ ﰲ ﺍﺳﺘﻤﺮﺍﺭ ﺃﻣﻨﻬﺎ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﺗﻜﻮﻥ ﺍﻟﺪﻭﻟﺔ ﻗﻮﻳﺔ ﻭﻣﺴﺘﻘﺮﺓ ﻭﳏﻈﻮﻇﺔ ﺑﺪﺭﺟﺔ ﲤﺜﻴﻠﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﻓﺮﺍﺩ ﻣﺆﻣﻨﲔ‬
‫ﻭﺃﺫﻛﻴﺎﺀ ﻭﺃﻗﻮﻳﺎﺀ ﻭﻧﺸﻴﻄﲔ‪.‬‬
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‫ﻳﻘﻮﻡ ﺻﺎﺣﺐ ﺍﻟﺒﺴﺘﺎﻥ ﺑﺘﻐﺬﻳﺔ ﺷﺠﲑﺍﺗﻪ ﻭﺗﻨﻤﻴﺘﻬﺎ‪ ،‬ﻭﳛـﺎﻓﻆ ﻋﻠﻴﻬـﺎ ﻣـﻦ‬
‫ﺍﻵﻓﺎﺕ ﻭﻣﻦ ﺍﻷﻋﺸﺎﺏ ﺍﻟﻀﺎﺭﺓ‪ ،‬ﰒ ﳚﻤﻊ ﳏﺼﻮﳍﺎ ﻳﻮﻡ ﻏﻠﺘﻬﺎ‪ .‬ﻛﺬﻟﻚ ﺍﻟﻌﻼﻗﺔ‬
‫ﺑﲔ ﺍﳊﻜﻮﻣﺔ ﻭﺍﻷﻣﺔ‪.‬‬
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‫ﺗﻮﻟﺪ ﺍﳊﻜﻮﻣﺎﺕ ﺍ‪‬ﻴﺪﺓ ﻣﻦ ﺍﻷﻣﻢ ﺍ‪‬ﻴﺪﺓ‪ .‬ﻭﺗﻮﻟﺪ ﺍﻷﻣﻢ ﺍ‪‬ﻴﺪﺓ ﻣﻦ ﺍﻷﻓﺮﺍﺩ‬
‫ﺍﳌﻤﺘﺎﺯﻳﻦ ﻟﻸﺟﻴﺎﻝ ﺍﳌﺆﻣﻨﺔ ﺍﻟﱵ ﲤﻠﻚ ﻗﺎﺑﻠﻴﺔ ﻋﻠﻤﻴﺔ ﻋﺎﻟﻴﺔ‪ ،‬ﻭﺇﻣﻜﺎﻧﻴـﺎﺕ ﻣﺎﻟﻴـﺔ‬
‫ﻛﺒﲑﺓ ﻭﺃﻓﺎﻕ ﻧﻈﺮ ﻭﺍﺳﻌﺔ ﻭﺍﻟﱵ ﲢﺎﻭﻝ ﺃﻥ ﲢﺎﻓﻆ ﻋﻠـﻰ ﺫﺍﺗﻴﺘـﻬﺎ ﻭﺃﺻـﺎﻟﺘﻬﺎ‬
‫ﻭﻫﻮﻳﺘﻬﺎ‪.‬‬
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‫ﳚﺐ ﺇﻳﺪﺍﻉ ﺍﻹﺩﺍﺭﺓ ﰲ ﺍﻷﻣﺔ ﺍﻟﱵ ﱂ ﻳﺒﻠﻎ ﻛﻞ ﻓﺮﺩ ﻓﻴﻬﺎ ﺩﺭﺟـﺔ ﺍﻟﺮﺷـﺪ‬
‫ﺍﳌﻄﻠﻮﺑﺔ ﺇﱃ ﺃﻣﻬﺮ ﺃﻓﺮﺍﺩﻫﺎ ﻭﺃﻛﺜﺮﻫﻢ ﻋﻠﻤﹰﺎ ﻭﻣﻌﺮﻓﺔ ﻭﺳﻌﺔ ﺃﻓﻖ‪ .‬ﻭﻻ ﳝﻜﻦ ﺗﺼﻮﺭ‬
‫ﻭﺟﻮﺩ ﻛﺎﺭﺛﺔ ﺃﻭ ﻧﻜﺒﺔ ﺃﻛﱪ ﻣﻦ ﺇﻳﺪﺍﻉ ﺃﻣﺮ ﺇﺩﺍﺭﺓ ﺷﺆﻭﻥ ﺍﻟﺪﻭﻟﺔ ﻭﺗﺴﻠﻴﻤﻬﺎ ﺇﱃ‬
‫ﻣﻦ ﻻ ﳝﻠﻜﻮﻥ ﻋﻠﻤﹰﺎ ﻭﻋﺮﻓﺎﻧﹰﺎ ﻭﻣﻬﺎﺭﺓ‪.‬‬
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‫ﺇﺫﺍ ﺟﺎﺀ ﺇﱃ ﺇﺩﺍﺭﺓ ﺷﺆﻭﻥ ﺍﻟﺪﻭﻟﺔ ﻧﺘﻴﺠﺔ ﺳﻮﺀ ﺍﻟﻄﺎﻟﻊ ﻣﻦ ﻳﻔﺘﻘﺮ ﺇﱃ ﺍﳌﻌﺮﻓـﺔ‬
‫ﻭﺍﻷﺻﺎﻟﺔ ﻭﻣﻦ ﻻ ﳛﺴﻦ ﻫﺬﻩ ﺍﻹﺩﺍﺭﺓ ﻭﻻ ﻳﻔﻬﻢ ﺷﻴﺌﹰﺎ ﻋﻨﻬﺎ ﻓﺈﻧﻪ ﻻ ﻳﺘﻮﺭﻉ ﺃﺑﺪﹰﺍ‬
‫ﻋﻦ ﺍﺳﺘﻐﻼﻝ ﻗﻮﺓ ﺍﳊﻜﻮﻣﺔ ﻭﻗﺪﺭ‪‬ﺎ ﰲ ﺳﺒﻴﻞ ﻣﺼﺎﳊﻪ ﻭﺃﻏﺮﺍﺿـﻪ ﺍﻟﺸﺨـﺼﻴﺔ‬
‫ﻓﻴﺼﺒﺢ ﻃﺎﻏﻴﺔ ﻣﺴﺘﺒﺪﹰﺍ‪.‬‬
‫ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻟﻦ ﺗﺮﻯ ﺳﻮﻯ ﺳﻄﻮﺓ ﻭﻗﻬﺮ ﺍﻟﻈﺎﳌﲔ‪ ،‬ﻭﻻ ﺗﺴﻤﻊ ﺳﻮﻯ‬
‫ﺃﻧﲔ ﺍﳌﻈﻠﻮﻣﲔ ﻭﺁﻫﺎ‪‬ﻢ‪ .‬ﻭﺍﻟﻌﺎﻗﺒﺔ ﺍﳊﺘﻤﻴﺔ ﳍﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺃﻥ ﺗﻠﻘﻰ ﻋﺎﻗﺒﺔ "ﻋﺎﺩ"‬
‫ﻭ"ﲦﻮﺩ"‪.‬‬
‫ﳚﺐ ﺃ ﹼﻻ ﺗﻘﻮﻡ ﺍﳊﻜﻮﻣﺔ ﺑﺘﻨﻈﻴﻢ ﺃﻋﻤﺎﻝ ﻭﺳﻠﻮﻙ ﻭﺗﺼﺮﻓﺎﺕ ﺍﻷﻣﺔ ﻓﺤﺴﺐ‪،‬‬
‫ﺑﻞ ﺑﺘﻨﻈﻴﻢ ﺗﻔﻜﲑﻫﺎ ﻭﻓﻬﻤﻬﺎ ﻟﻸﻣﻮﺭ‪ .‬ﻭﺃﻫﻢ ﺃﺳﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﺘﻨﻈـﻴﻢ ﻭﺣـﺪﺓ‬
‫ﺍﻟﺘﻔﻜﲑ ﻭﻭﺣﺪﺓ ﺍﻟﺸﻌﻮﺭ‪ ،‬ﻭﻭﺣﺪﺓ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺮﺑﻴﺔ‪ .‬ﻓﺈﺫﺍ ﺭﰊ ﺍﻷﻓﺮﺍﺩ ﺍﳌﻜﻮﻧﻮﻥ‬
‫ﻟﻸﻣﺔ ﻋﻠﻰ ﺛﻘﺎﻓﺎﺕ ﳐﺘﻠﻔﺔ ﻭﻏﺬﻭﺍ ﺑﺄﻓﻜﺎﺭ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺃﺻﺒﺤﻮﺍ ﻣﺘﻌـﺎﺩﻳﻦ ﻓﻴﻤـﺎ‬
‫ﺑﻴﻨﻬﻢ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺍﳌﻘﺪﺭ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻥ ﺗﺄﻛﻞ ﻧﻔﺴﻬﺎ ﺑﻨﻔﺴﻬﺎ‪.‬‬
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‫ﺑﻨﺴﺒﺔ ﺃﳘﻴﺔ ﻭﺣﺪﺓ ﺍﻷﻣﺔ ﰲ ﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺸﻌﻮﺭ ﰲ ﻗﻮﺓ ﺍﻷﻣﺔ ﻭﺯﻳﺎﺩﺓ‬
‫ﻗﺪﺭ‪‬ﺎ‪ ،‬ﻳﻠﻌﺐ ﺗﻔﺴﺦ ﺍﻟﻮﺣﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ﺩﻭﺭﹰﺍ ﻣﻬﻤﹰﺎ ﰲ ﺗﺸﺘﺖ ﺍﻷﻣـﺔ‬
‫ﻭﺗﻔﺮﻗﻬﺎ‪.‬‬
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‫ﺍﻟﺴﻴﺎﺳﺔ ﻣﻮﺟﻮﺩﺓ ﰲ ﻛﻞ ﺃﻣﺮ‪ .‬ﺃﻣﺎ ﺳﻴﺎﺳﺔ ﺍﻟﺬﻳﻦ ﻳﻬﻴﺌﻮﻥ ﻹﻳﻘـﺎﻅ ﺍﻷﻣـﺔ‬
‫ﻭﺑﻌﺜﻬﺎ ﻣﻦ ﺟﺪﻳﺪ ﻓﻬﻲ ﺇﻳﺜﺎﺭ ﺃﻣﻮﺭ ﺍﻷﻣﺔ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻭﺗﻘﺪﳝﻬﺎ ﻋﻠﻰ ﻛـﻞ‬
‫ﺷﻲﺀ ﻭﻋﺪﻡ ﺍﻟﺘﻔﻜﲑ ﰲ ﺃﻱ ﻣﺼﻠﺤﺔ ﺷﺨﺼﻴﺔ ﻭﺍﺳﺘﻔﺮﺍﻍ ﺍﳉﻬـﺪ ﰲ ﻣـﺼﺎﱀ‬
‫ﺍﻷﻣﺔ‪.‬‬
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‫ﳚﺐ ﺃ ﹼﻻ ﻳﺘﻢ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻹﺩﺍﺭﺓ ﺍﳉﻴﺪﺓ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺫﺍﺕ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺮﻓﻴـﻊ‬
‫ﻟﺪﻯ ﺍﻟﺬﻳﻦ ﺷﺎﺏ ﺷﻌﺮﻫﻢ ﻭﺍﺑﻴﻀﺖ ﳊﺎﻫﻢ ﻭﻻ ﻋﻨﺪ ﺍﳌﺘﺒﺼﺒﺼﲔ ﻭﺍﳌﺘـﺰﻟﻔﲔ‬
‫ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﳌﻨﺎﺻﺐ ﻭﺍﻟﺮﺗﺐ ﻭﻻ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻬﺮﺓ ﺍﻟﻜﺎﺫﺑـﺔ ﺍﻟـﱵ‬

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 ‫ﻭﺭﺍﺀﻫﺎ ﳏﺎﻓﻞ ﻣﻌﻴﻨﺔ ﻭﺟﻬﺎﺕ ﻣﻌﻴﻨﺔ‪ .‬ﺑﻞ ﳚﺐ ﺍﻟﺒﺤﺚ ﻋﻨﻬﺎ ﻋﻨـﺪ ﺃﺻـﺤﺎﺏ‬
‫ﺍﻟﻨﻔﻮﺱ ﺍﻟﻜﺒﲑﺓ ﻭﺃﺻﺤﺎﺏ ﺍﳌﻌﺎﻧﺎﺓ ﺍﻟﻔﻜﺮﻳﺔ ﻭﻋﻨﺪ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﺒﻴـﺪﹰﺍ‬
‫ﻟﻠﺤﻖ ﻭﻟﻠﺤﻘﻴﻘﺔ‪.‬‬
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‫ﺇﺫﺍ ﻛﺎﻥ ﻛﻞ ﺑﻴﺖ ﻣﺪﺭﺳﺔ ﺗﻌﻠﻴﻢ ﻭﺗﺮﺑﻴﺔ ﻷﻓﺮﺍﺩﻩ‪ ،‬ﻭﻛﺎﻧﺖ ﻛـﻞ ﻣﺪﺭﺳـﺔ‬
‫ﻣﻌﺴﻜﺮﹰﺍ ﺻﻐﲑﹰﺍ ﻳﺒﺚ ﺍﻟﺮﻭﺡ ﺍﻟﻌﺴﻜﺮﻳﺔ‪ ،‬ﻭﻛﻞ ﻣﻌﺴﻜﺮ ﳎﻠﺴﺎ ﻳﺘﻢ ﻓﻴﻪ ﲝـﺚ‬
‫ﺷﺮﻭﻁ ﺑﻘﺎﺀ ﺍﻷﻣﺔ ﻭﺃﻣﻨﻬﺎ‪ ،‬ﻭﻛﻞ ﳎﻠﺲ ﳐﺘﱪﺍ ﺍﺟﺘﻤﺎﻋﻴﺎ ﻳﻘﻮﻡ ﺣﺴﺐ ﻭﻇﻴﻔﺘـﻪ‬
‫ﻭﺻﻼﺣﻴﺘﻪ ﺑﻔﺤﺺ ﻭﺗﻘﻴﻴﻢ ﻛﻞ ﻣﺴﺄﻟﺔ ﺗـﺮﺩ ﺇﻟﻴـﻪ ﰲ ﺿـﻮﺀ ﻓﻜـﺮ ﺍﻷﻣـﺔ‬
‫ﻭﺭﻭﺣﻬﺎ‪ ...‬ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﺔ ﲤﻠﻚ ﺃﻓﻀﻞ ﻛﺎﺩﺭ ﺳﻴﺎﺳﻲ ﻭﺇﺩﺍﺭﻱ‪.‬‬
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‫ﻭﺟﻮﺩ ﺃﻓﻜﺎﺭ ﳐﺘﻠﻔﺔ ﻭﺁﺭﺍﺀ ﳐﺘﻠﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻨﺎﺿﺠﲔ‪ ،‬ﻭﻟﻜﻦ ﻫـﺬﺍ ﻻ‬
‫ﻳﻌﲏ ﺗﻘﺴﻴﻢ ﺍﻷﻣﺔ ﺍﱃ ﻣﻌﺴﻜﺮﺍﺕ ﻓﻜﺮﻳﺔ ﻣﺘﻨﺎﺣﺮﺓ‪ ،‬ﺇﺫ ﻻ ﳝﻜـﻦ ﻷﺣـﺪ ﺃﻥ‬
‫ﻳﺘﺴﺎﻣﺢ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﻻ ﳛﻖ ﻟﻪ ﻫﺬﺍ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﻟﺴﻤﺎﺡ ﺑﺘﻔﺮﻕ ﻭﺗـﺸﺘﺖ‬
‫ﺍﻷﻣﺔ ﺇﳕﺎ ﻫﻮ ﲰﺎﺡ ﺑﺎﻧﻘﺮﺍﺽ ﺍﻷﻣﺔ ﻭﺍ‪‬ﺪﺍﻣﻬﺎ‪.‬‬
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‫ﻣﻬﻤﺎ ﻛﻨﺖ ﻣﺮﻧﹰﺎ ﻣﻊ ﺍﳌﺨﺎﻟﻔﲔ ﻟﻚ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺸﻌﻮﺭ ﻭﻣﺘﺴﺎﳏﹰﺎ ﻣﻌﻬـﻢ‬
‫ﻭﺣﺴﻦ ﺍﻟﻨﻴﺔ ‪‬ﻢ‪ ،‬ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻻ ﻳﻐﺮﺏ ﻋﻦ ﺑﺎﻟﻚ ﺍﺣﺘﻤﺎﻝ ﺻﺪﻭﺭ ﺍﻷﺫﻯ‬
‫ﻣﻨﻬﻢ ﳓﻮﻙ‪ .‬ﻭﻟﻜﻦ ﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻣﺘﻌﻠﻘﹰﺎ ﺑﺎﻟﺴﻴﻄﺮﺓ ﻋﻠـﻰ ﺍﳌﻮﺍﻗـﻊ ﺍﳊﻴﻮﻳـﺔ‬
‫ﻟﻠﻤﺠﺘﻤﻊ ﻭﻟﻸﻣﺔ ﻭﺷﺮﺍﻳﲔ ﺣﻴﺎ‪‬ﺎ ﻓﻴﺠﺐ ﺃﻻ ﺗﻌﻄﻲ ﳍﻢ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺮﺻﺔ ﺃﺑﺪﹰﺍ‪.‬‬
‫ﺫﻟﻚ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﻐﺾ ﺍﻟﻄﺮﻑ ﻋﻦ ﺗﺼﺮﻓﺎﺕ ﺗﻮﺭﺩﻩ ﻣﻮﺍﺭﺩ ﺍﳋﻄﺮ‪ ،‬ﻏـﲑ‬
‫ﺃﻧﻪ ﻻ ﳛﻖ ﻷﻱ ﺃﺣﺪ ﺍﻟﺘﺼﺮﻑ ﺑﺸﻜﻞ ﻳﻮﻗﻊ ﺍﻟﺪﻭﻟﺔ ﺃﻭ ﺍﻷﻣﺔ ﰲ ﺧﻄﺮ‪.‬‬
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‫ﻗﺪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺃﺷﺨﺎﺹ ﳐﻠﺼﻮﻥ ﻭﻣﻔﻴﺪﻭﻥ ﻻ ﻳﻔﻜﺮﻭﻥ ﻣﺜﻞ ﺗﻔﻜـﲑﻙ‪،‬‬
‫ﻭﳜﺘﻠﻔﻮﻥ ﻋﻨﻚ ﰲ ﻧﻈﺮ‪‬ﻢ ﻟﻠﻌﺎﱂ ﻭﻟﻠﺤﻴﺎﺓ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻚ ﺃ ﹼﻻ ﺗﺘﻌﺠﻞ ﲟﺨﺎﺻﻤﺔ‬

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‫ﻛﻞ ﺗﻔﻜﲑ ﻻ ﻳﻌﺠﺒﻚ‪ ،‬ﻭﻻ ﺗﺘﻌﺠﻞ ﺑﻔﻘﺪ ﺃﺻـﺤﺎﺏ ﺍﻟﻔﻜـﺮ‪ .‬ﺑـﻞ ﺣـﺎﻭﻝ‬
‫ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﻭﺍﺩﺧﻞ ﻣﻌﻬﻢ ﰲ ﺣﻮﺍﺭ‪ ،‬ﻭﺇ ﹼﻻ ﻓﺈﻥ ﻗﻤﻨﺎ ﺑﺈﺑﻌﺎﺩ ﻛـﻞ‬
‫ﺷﺨﺺ ﻻ ﻳﻔﻜﺮ ﻣﺜﻠﻨﺎ‪ ،‬ﲡﻤﻊ ﻫﺆﻻﺀ ﺍﻟﻨﺎﻗﻤﻮﻥ ﺗﺪﺭﳚﻴﹰﺎ ﻭﺃﺻﺒﺤﻮﺍ ﻛﺘﻠﺔ ﻛـﺒﲑﺓ‬
‫ﺿﺪﻧﺎ ﻭﺳﺒﺒﻮﺍ ﻟﻨﺎ ﺃﺿﺮﺍﺭﹰﺍ ﻛﺒﲑﺓ‪.‬‬
‫ﻭﻣﻊ ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﻻ ﻳﺬﻛﺮ ﻟﻨﺎ ﺃﻥ ﺍﻟﻨﺎﻗﻤﲔ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺍﻟﻘﻴﺎﻡ ﺑـﺄﻱ ﻋﻤـﻞ‬
‫ﺇﳚﺎﰊ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺣﺎﻓﻞ ﺑﺎﻟﺪﻭﻝ ﺍﻟﱵ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻫﺪﻣﻬﺎ‪.‬‬
‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﻛﻞ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﻔﻴﺪﺓ ﳌﺒﺪﺋﻪ ﺃﻭ‬
‫ﻟﻨﻈﺎﻣﻪ ﺃﻭ ﳊﻴﺎﺗﻪ ﻭﻻ ﻳﻬﻤﻪ ﻣﺼﺪﺭ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﻣﻦ ﺃﻱ ﺇﻧﺴﺎﻥ ﺻـﺪﺭﺕ‪،‬‬
‫ﻭﺃﻻ ﻳﻬﻤﻞ ﺃﺑﺪﹰﺍ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺘﺠﺎﺭﺏ‪.‬‬
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‫ﺍﻟﺪﻳﻦ ﻣﺆﺳﺴﺔ ﺣﻴﻮﻳﺔ ﺟﺪﹰﺍ ﺑﺴﺒﺐ ﺧﺎﺻـﻴﺘﻪ ﰲ ﺗﻮﺣﻴـﺪ ﺍﻷﻣـﺔ ﻭﺭﺹ‬
‫ﺻﻔﻮﻓﻬﺎ‪ ،‬ﻟﺬﺍ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻤﲔ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻭﻟﺔ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﻫﺬﺍ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ‬
‫ﻓﻴﺤﺘﻤﻮﺍ ﺑﻈﻠﻪ ﻭﺑﻘﺪﺭﺗﻪ ﺍﻟﱵ ﻻ ﺗﻐﻠﺐ‪.‬‬
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‫ﻻ ﻳﻮﺟﺪ ﻫﻨﺎﻙ ﺃﻗﻮﻯ ﻭﺃﻛﺜﺮ ﻓﺎﻋﻠﻴﺔ ﰲ ﺗﺄﻣﲔ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻟﻠﺪﻭﻝ‬
‫ﻭﻟﻸﻣﻢ ﻣﻦ ﻗﻮﺓ ﺍﻟﺪﻳﻦ‪ .‬ﺇﺫ ﺃﻧﻪ ﲜﺎﻧﺐ ﻛﻮﻧﻪ ﺃﻛﱪ ﻗﻮﺓ ﻣﺆﺛﺮﺓ ﰲ ﺍﻟﻀﻤﺎﺋﺮ ﻓﺈﻧـﻪ‬
‫ﺃﻋﻈﻢ ﻣﻮﺟﻪ ﻟﺘﺼﺮﻑ ﺍﻹﻧﺴﺎﻥ ﻭﺳﻠﻮﻛﻪ‪ ،‬ﻟﺬﺍ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻘﺎﺋﻤﲔ ﺑﺈﺩﺍﺭﺓ ﺍﻟﺪﻭﻟﺔ‬
‫ﺇﺑﻘﺎﺀ ﺍﻟﺪﻳﻦ ﺣﻴﹰﺎ ﰲ ﺍﻟﻨﻔﻮﺱ ﻭﰲ ﺍﻟﻀﻤﺎﺋﺮ‪ ،‬ﻭﻳﺪﺭﻛﻮﺍ ﺟﻴﺪﹰﺍ ﺃﻥ ﺣﻴـﺎﺓ ﺍﻷﻣـﺔ‬
‫ﻣﺮﺗﺒﻄﺔ ﻋﻦ ﻗﺮﺏ ﺑﺎﳊﻴﺎﺓ ﺍﻟﺪﻳﻨﻴﺔ ﳍﺎ‪.‬‬
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‫ﺇﻥ ﺍﻟﻘﻴﺎﻡ ﺑﺘﺮﻗﻴﺔ ﺍﻷﻣﺔ ﻭﺭﻓﻊ ﻣﺴﺘﻮﻯ ﺍﻟﺸﺒﺎﺏ ﻹﺩﺭﺍﻙ ﻣﺴﺘﻮﻯ ﻋـﺼﺮﻫﻢ‪،‬‬
‫ﻭﻟﻜﻦ ﰲ ﺇﻃﺎﺭ ﻣﻦ ﺇﳝﺎﻧﻨﺎ ﻭﻓﻜﺮﻧﺎ‪ ،‬ﻭﻣﻜﺎﻓﺤﺔ ﺍﻟﻔﻘﺮ ﻭﺍﻟﺒﺆﺱ ﳏﺎﺭﺑﺔ ﺟﺎﺩﺓ ﻭﻋﻦ‬
‫ﺑﺼﲑﺓ‪ ،‬ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺛﻘﺔ ﺍﳉﻤﺎﻫﲑ ﻣﺮﺗﺒﻂ ﺑﺎﺳـﺘﻌﻤﺎﻝ ﺍﳌﻌﺮﻓـﺔ ﻭﺍﻟﻌﻠـﻢ ﰲ‬
‫ﺍﻟﺼﻨﺎﻋﺔ ﻭﺍﻟﺘﺠﺎﺭﺓ‪.‬‬
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‫ﻫﻨﺎﻙ ﺛﻼﺛﺔ ﻋﻨﺎﺻﺮ ﲢﻴﺎ ‪‬ﺎ ﺍﻷﻣﺔ‪ :‬ﺍﻟﺪﻳﻦ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﺴﻼﺡ‪ .‬ﻭﻧﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﻧﻔﺴﺮ ﺍﳊﻜﻤﺔ ﺑﺄ‪‬ﺎ ﺇﺩﺭﺍﻙ ﻟﻌﻠﻢ ﺍﳊﻘﻴﻘﺔ ﰒ ﺗﻄﺒﻴﻘﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ‪.‬‬
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‫ﺍﻟﺪﻧﻴﺎ ﳏﻄﺔ ﲡﺎﺭﺏ‪ .‬ﻭﻛﻞ ﺷﻲﺀ ﻳﺄﺧﺬ ﻣﻜﺎﻧﻪ ﺣﺴﺐ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺄﺧﺬﻩ‬
‫ﺑﻌﺪ ﻣﺮﻭﺭﻩ ﻋﺪﺓ ﲡﺎﺭﺏ‪ .‬ﻭﺃﻧﺎ ﺃﺭﻯ ﺃﻧﻪ ﲜﺎﻧﺐ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻷﻣﻮﺭ ﺍ‪‬ﺮﺑﺔ‪ ،‬ﻋﻠﻴﻨﺎ‬
‫ﺃﻻ ﻧﻘﺼﺮ ﰲ ﺇﺟﺮﺍﺀ ﲡﺎﺭﺏ ﺟﺪﻳﺪﺓ ﻭﺗﻘﻴﻴﻤﺎﺕ ﺟﺪﻳﺪﺓ ﻟﻸﺷﻴﺎﺀ ﻟﻜﻲ ﻳﺘﻢ ﺻﻴﺎﻧﺔ‬
‫ﺧﺼﻮﺑﺔ ﺍﻟﻌﻠﻢ ﻭﻏﻨﺎﻩ‪.‬‬
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‫ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺪﻗﺔ ﻫﻲ ﺍﻟﺼﻔﺔ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺧﻠـﻖ ﺍﻟـﻮﻻﺓ‪،‬‬
‫ﻭﺍﻟﻨﻈﺎﻡ ﻭﺍﻟﻨﻈﺎﻓﺔ ﻭﺍﻷﻣﻦ ﰲ ﺍﻟﺴﻮﻕ ﻟﺪﻯ ﺭﺅﺳﺎﺀ ﺍﻟﺒﻠﺪﻳﺔ ‪ ،‬ﻭ ﺣﺐ ﺍﳊﻖ ﻭﻋﺪﻡ‬
‫ﺍﻻﳓﻴﺎﺯ ﻭﺍﻟﺸﺠﺎﻋﺔ ﺍﻷﺩﺑﻴﺔ ﻟﺪﻯ ﺍﳊﻜﺎﻡ‪.‬‬
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‫ﻭﺟﻮﺩ ﺍﳌﻨﺎﻓﺴﺔ ﺑﲔ ﺍﻟﺪﻭﻝ ﻭﺍﻷﻣﻢ ﺷﻲﺀ ﻃﺒﻴﻌﻲ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﺍﻟـﺴﻴﺎﺳﺔ ﻓﻴﻤـﺎ‬
‫ﺑﻴﻨﻬﺎ ﲡﺮﻱ ﺇﻣﺎ ﻋﻠﻰ ﳏﻮﺭ ﺍﻟﺼﺪﺍﻗﺔ ﺃﻭ ﻋﻠﻰ ﳏﻮﺭ ﺍﳌﻨﺎﻓﻊ‪ .‬ﻭﻛﻠﺘﺎ ﺍﻟﺴﻴﺎﺳﺘﲔ ﻻ‬
‫ﺿﺮﺍﺭ‪ .‬ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻟﻨﺎ ﻋﺪﻡ‬ ‫ﺑﺄﺱ ‪‬ﻤﺎ ﺇﻥ ﱂ ﺗﺆﺩﻳﺎ ﺇﱃ ﺿﺮﺭ ﺃﻭ ﺇﱃ ِ‬
‫ﺍﻟﻮﻗﻮﻉ ﰲ ﻣﺼﺎﻳﺪ ﺍﻵﺧﺮﻳﻦ ﻭﻋﺪﻡ ﺍﺳﺘﻐﻔﺎﻟﻨﺎ ﻣﻦ ﻗﺒﻠﻬﻢ‪ ،‬ﻟﺬﺍ ﳚـﺐ ﺍﻻﻧﺘﺒـﺎﻩ‬
‫ﻭﺍﻟﻴﻘﻈﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻟﺴﻴﺎﺳﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﺰﺏ ﻭﺩﻋﺎﻳﺔ ﻭﺍﻧﺘﺨﺎﺑﺎﺕ ﻭﺻﺮﺍﻉ‬
‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻜﻢ ﳐﻄﺌﻮﻥ‪ .‬ﻷﻥ ﺍﻟﺴﻴﺎﺳﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺻﻮﺭﺓ ﻭﺍﺳﻌﺔ ﻟﻔﻦ ﺇﺩﺍﺭﺓ‬
‫ﺍﳉﻤﺎﻫﲑ ﻭﺇﺭﺿﺎﺋﻬﺎ ﲝﻴﺚ ﺗﺘﻤﺎﺷﻰ ﻣﻊ ﺭﺿﺎ ﺍﳊﻖ ﺗﻌـﺎﱃ ﻭﺗﻨﻈـﺮ ﻟﻠﺤﺎﺿـﺮ‬
‫ﻭﻟﻠﻤﺴﺘﻘﺒﻞ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪.‬‬
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‫ﺍﳌﺎﺿﻲ ﻣﺪﺭﺳﺔ ﻣﻠﻴﺌﺔ ﺑﺎﻷﻣﺜﺎﻝ ﻭﺑﺎﻟﻌﱪ ﺍﳌﺄﺧﻮﺫﺓ ﻣـﻦ ﺍﳊﻴـﺎﺓ‪ .‬ﻭﺍﻟـﺬﻳﻦ‬
‫ﻳﺴﺘﻄﻴﻌﻮﻥ ﻣﻌﺮﻓﺔ ﻛﻴﻔﻴﺔ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﲦﺮﺍﺕ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﻭﺗﻘﻴﻴﻤﻬﺎ ﺗﻘﻴﻴﻤـﺎ‬

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‫ﺟﻴﺪﺍ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺣﻜﻢ ﺍﳌﺴﺘﻘﺒﻞ ﺑﻜﻞ ﳒﺎﺡ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻴﻮﻡ ﻳﺸﺒﻪ ﺍﻷﻣـﺲ‪،‬‬
‫ﻭﺍﻷﻣﺲ ﻳﺸﺒﻪ ﺃﻣﺲ ﺍﻻﻣﺲ‪ ...‬ﺍﻷﻟﻮﺍﻥ ﻫﻲ ﺍﳌﺘﻐﲑﺓ ﻓﻘﻂ‪.‬‬
‫ﻕ‪ .‬ﻭﺇﺫﺍ ﱂ ﻳﺘﺤﻘﻖ‬ ‫ﺣﻜﻢ ﺍﻟﻘﻮﺓ ﻣﺆﻗﺖ ﻭﺯﺍﺋﻞ‪ .‬ﺃﻣﺎ ﺣﻜﻢ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﻓﺒﺎ ٍ‬
‫ﺕ ﻋﻦ ﻗﺮﻳﺐ ﺩﻭﻥ ﺭﻳﺐ‪ .‬ﻟﺬﺍ ﻓﺄﻓﻀﻞ ﺳﻴﺎﺳﺔ ﻫﻲ ﺃﻥ ﺗﻜﻮﻥ‬ ‫ﻫﺬﺍ ﺍﻵﻥ ﻓﺎﳊﻖ ﺁ ٍ‬
‫ﲜﺎﻧﺐ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ‪.‬‬
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‫ﻣﻦ ﺍﳌﻘﺎﻳﻴﺲ ﻭﺍﳌﻮﺍﺯﻳﻦ ﻋﻨﺪﻧﺎ ﺃﻥ ﺍﻟﻘﻮﻝ "ﺇﻧﲏ ﻻ ﺃﺗﺪﺧﻞ ﰲ ﺍﻟـﺴﻴﺎﺳﺔ‪ ،‬ﻭﻻ‬
‫ﺗﺘﺪﺧﻞ ﺃﻧﺖ ﰲ ﺍﻟﺴﻴﺎﺳﺔ" ﻳﻌﲏ "ﺇﻧﲏ ﻻ ﺃﺗﺪﺧﻞ ﰲ ﺷﺆﻭﻥ ﺍﻟﻮﻃﻦ ﻭﺍﻷﻣـﺔ ﻭﻻ‬
‫ﺃﺗﺪﺧﻞ ﰲ ﺣﻴﺎﺓ ﻭﺑﻘﺎﺀ ﺍﻷﻣﺔ‪ ،‬ﻭﻻ ﺗﺘﺪﺧﻞ ﺃﻧﺖ ﻛﺬﻟﻚ"‪.‬‬
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‫ﻧﻈﺮﹰﺍ ﻷﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺃﻳﺎﻣﻨﺎ ﺍﳊﺎﻟﻴﺔ ﻳﺮﻯ ﺃﻥ ﺍﻟﻠﻌـﺐ ﺍﻟـﺴﻴﺎﺳﻴﺔ‬
‫ﺍﻟﻴﻮﻣﻴﺔ ﻟﻴﺴﺖ ﺳﻮﻯ ﺍﺳﺘﻐﻔﺎﻝ ﻟﻠﻨﺎﺱ ﻭﺧﺪﺍﻉ ﳍﻢ ﻭﺻﺮﺍﻉ ﻣﻦ ﺃﺟـﻞ ﺍﳌﻨـﺎﻓﻊ‬
‫ﻭﺍﳌﺼﺎﱀ ﻭﺗﺼﻮﻳﺮ ﻛﻞ ﺍﻷﻣﻮﺭ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ ﻭﻛﺄ‪‬ﺎ ﺃﻣﻮﺭ ﻣﺸﺮﻭﻋﺔ‪ ،‬ﻟﺬﺍ ﻧﺮﻯ‬
‫ﺃﻥ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺍﻻﺣﺘﻔﺎﻅ ﲝﻴﺎ‪‬ﻢ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻭﺍﻟﻔﻜﺮﻳـﺔ ﺳـﻠﻴﻤﺔ‪،‬‬
‫ﻭﺍﻻﺣﺘﻔﺎﻅ ﺑﻌﻼﻗﺘﻬﻢ ﻭﺍﺭﺗﺒﺎﻃﻬﻢ ﻣﻊ ﺍﳊﻖ ﺗﻌﺎﱃ ﻗﻮﻳﺔ ﻳﻔﻀﻠﻮﻥ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻛﻞ‬
‫ﺣﺮﻛﺔ ﺳﻴﺎﺳﻴﺔ ﻭﻳﺮﻭﻥ ﻫﺬﺍ ﺃﻣﺮﹰﺍ ﺿﺮﻭﺭﻳﹰﺎ‪ .‬ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ! ﺇﺫ ﺃﻳـﻦ ﺍﻟـﺴﻴﺎﺳﺔ‬
‫ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳊﻖ ﻭﺑﺎﻟﻌﺪﻝ ﻭﺍﳌﺮﺗﺒﻄﺔ ﻣﻌﻬﺎ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻻ ﻳﻨﻔﺼﻢ ﻋﻦ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﻐﺎﺭﻗﺔ‬
‫ﰲ ﻣﺴﺘﻨﻘﻊ ﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ‪.‬‬

‫ﺍﻟﻮﺟﺪ ﻭﺍﻟﻌﺸﻖ ‪‬‬

‫ﺍﻟﻌﺸﻖ ﻧﻌﻤﺔ ﻣﻦ ﺃﺧﻔﻰ ﺍﻟﻨﻌﻢ ﻭﺍﻷﻟﻄﺎﻑ ﺍﻟﱵ ﺃﻧﻌﻤﻬﺎ ﺍﳌﻨﻌﻢ ﺍﻟﻜﺮﱘ ﻋﻠـﻰ‬
‫ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﻫﻮ ﻳﻮﺟﺪ ﺑﺸﻜﻞ ﺑﺬﺭﺓ ﺃﻭ ﻧﻮﺍﺓ ﰲ ﻗﻠﺐ ﻛﻞ ﺇﻧﺴﺎﻥ‪ .‬ﻓـﺈﺫﺍ ﺗﻮﻓﺮﺕ‬
‫ﺍﻟﻈﺮﻭﺭﻑ ﻭﺍﻟﺸـﺮﻭﻁ ﺍﳌﻼﺋﻤﺔ ﳕﺖ ﻫﺬﻩ ﺍﻟﺒـﺬﺭﺓ ﻭﺃﺻـﺒﺤﺖ ﺷــﺠﺮﺓ‬

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 ‫ﺑﺎﺳـﻘﺔ ﻭﺃﺯﻫﺮﺕ ﻭﺃﲦﺮﺕ ﻭﻧﻀﺠﺖ ﻭﺗﻜﺎﻣﻠﺖ ﻟﺘﺼﻞ ﺍﻟﺒـﺪﺍﻳـﺔ ﺑﺎﻟﻨﻬﺎﻳﺔ‪.‬‬
‫ﻭﺍﻟﻌﺸﻖ ﻳﺴﻴﻞ ﺇﱃ ﺍﻟﻌﻮﺍﱂ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻺﻧﺴﺎﻥ ﻛﺈﺣﺴﺎﺱ ﻣﻦ ﻣﻨﺎﻓﺬ ﺍﻟﻌـﲔ‬
‫ﻭﺍﻟﻘﻠﺐ ﻭﺍﻷﺫﻥ‪ .‬ﻭﻳﺘﺠﻤﻊ ﻫﻨﺎﻙ ﻛﺘﺠﻤﻊ ﺍﳌﻴﺎﻩ ﻭﺍﻟﺴﺪﻭﺩ‪ ،‬ﻭﻳﻨﻤﻮ ﻭﻳﻜﱪ ﻭﻳﻨﺘﺸﺮ‬
‫ﺍﻧﺘﺸﺎﺭ ﺍﻟﻨﺎﺭ ﰲ ﺍﳍﺸﻴﻢ‪ ،‬ﻭﳛﻴﻂ ﺑﺎﻹﻧﺴﺎﻥ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﺣﱴ ﺳﺎﻋﺔ ﺍﻟﻮﺻﺎﻝ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻳﻨﺘﻬﻲ ﺍﻟﻌﺸﻖ ﺑﺎﻟﻮﺻﺎﻝ ﻳﺮﻛﺪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﺗﻨﻄﻔﺊ ﺍﻟﻨﺎﺭ ﻭﻳﻔﺮﻍ ﺍﻟﺴﺪ‪.‬‬
‫ﻭﺍﻟﻌﺸﻖ ﺍﻟﺬﻱ ﻳﺸﻐﻞ ﺣﻴﺰﺍ ﻣﻬﻤﺎ ﰲ ﻛﻞ ﺭﻭﺡ ﺗﻘﺮﻳﺒﺎ ﻣﻨﺬ ﺍﻟﻮﻻﺩﺓ ﺑـﺸﻜﻞ‬
‫ﻧﻮﺍﺓ ﻭﻣﻌﲎ ﳚﺪ ﻧﻐﻤﺘﻪ ﻭﻟﻮﻧﻪ ﺍﻷﺻﻠﻲ ﻋﻨﺪﻣﺎ ﻳﻨﻘﻠﺐ ﺇﱃ ﻋﺸﻖ ﺣﻘﻴﻘﻲ‪ .‬ﻭﻋﻨﺪﻣﺎ‬
‫ﳚﺪﻩ ﻳﻜﺘﺴﺐ ﺻﻔﺔ ﺍﳋﻠﻮﺩ ﻭﺍﻷﺑﺪﻳﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﻟﺬﺗﻪ ﻋﻨﺪ ﺍﻟﻮﺻﺎﻝ ﻟﺬﺓ ﻣﻌﻨﻮﻳﺔ‪.‬‬
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‫ﺍﻟﻘﻠﺐ ﻫﻮ ﺍﻋﻈﻢ ﻣﻨﺎﻓﺬ ﺍﻹﻧﺴﺎﻥ ﻟﺘﻠﻘﻲ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻹﳍﻴﺔ‪ ,‬ﻭﺁﻳﺔ ﺫﻟـﻚ ﻣـﺎ‬
‫ﻳﻀﻄﺮﻡ ﰲ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﻌﺸﻖ ﻭﺍﻟﻮﺟﺪ ﷲ ﺗﻌﺎﱃ ﻭﻣﺎ ﻳﻠﺘﻬﺐ ﻓﻴﻪ ﻣﻦ ﻧﲑﺍﻥ‬
‫ﺍﻟﺸﻮﻕ ﺍﻟﻴﻪ‪.‬‬
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‫ﺃﻗﺼﺮ ﻃﺮﻳﻖ ﻭﺃﻓﻀﻠﻪ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺃﻓﻖ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻫﻮ ﻃﺮﻳﻖ ﺍﻟﻌﺸﻖ‪.‬‬
‫ﻓﻤﻦ ﺍﻟﺼﻌﺐ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻫﺬﺍ ﺍﻷﻓﻖ ﻣﻦ ﺩﻭﻥ ﻋـﺸﻖ ﻭﻣـﻦ ﺩﻭﻥ ﺷـﻮﻕ‪.‬‬
‫ﻓﻠﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﳝﻜﻨﻨﺎ ﺍﻟﻘﻮﻝ ﺇﻧﻪ ﻻ ﻳﻮﺟﺪ ﲜﺎﻧﺐ ﻃﺮﻳﻖ "ﺍﻟﻌﺠﺰ ﻭﺍﻟﻔﻘﺮ‬
‫ﻭﺍﻟﺸﻜﺮ ﻭﺍﻟﺸﻮﻕ" ﻃﺮﻳﻖ ﻳﻌﺎﺩﻟﻪ ﺳﻮﻯ ﻃﺮﻳﻖ ﺍﻟﻌﺸﻖ‪.‬‬
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‫ﺍﻟﻌﺸﻖ ‪‬ﺑﺮﺍﻕ ﺃﻫﺪﺍﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﺎ ﻟﻨﺠﺪ ﺍﳉﻨﺔ ﺍﻟﱴ ﻓﻘﺪﻧﺎﻫﺎ‪ .‬ﻭﱂ ﳛﺪﺙ ﺣﱴ‬
‫ﺍﻵﻥ ﻟﺮﺍﻛﱯ ﻫﺬﺍ ﺍﻟﱪﺍﻕ ﺃﻥ ﺗﺎﻫﻮﺍ ﰲ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﻟـﺮﺍﻛﱯ‬
‫ﻫﺬﺍ ﺍﻟﱪﺍﻕ ﺍﻟﺴﻤﺎﻭﻱ ﺭﺅﻳﺔ ﺍﳌﺎﺷﲔ ﰲ ﺟﺎﻧﺐ ﻫﺬﺍ ﺍﻟﻄﺮﻳـﻖ ﻣـﻦ ﺃﺻـﺤﺎﺏ‬
‫ﺍﻟﺸﻄﺤﺎﺕ ﻭﺍﻟﺴﻜﺮ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻳﺮﺟﻊ ﲤﺎﻣﹰﺎ ﺇﱃ ﻣﻌﻴﺎﺭ ﺍﻟﻌﻼﻗﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﻴﻨﻬﻢ‬
‫ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
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‫ﻭﻷﻥ ﺍﻟﻌﺸﻖ ﳛﺮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺬﺭﻭﻩ ﺭﻣﺎﺩﺍﹰ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﺭ ﻟـﻦ ﲤـﺴﻬﻢ ﻻ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﰲ ﺍﻵﺧﺮﺓ ﻭﻟﻦ ﺗﺴﺘﻄﻴﻊ ﺣﺮﻗﻬﻢ‪ ،‬ﺍﺳﺘﻨﺎﺩﹰﺍ ﺇﱃ ﺍﳌﺒﺪﺃ ﺍﻟﻘﺎﺋﻞ ﺇﻧﻪ ﻟـﻦ‬
‫ﳚﺘﻤﻊ ﺃﻣﻨﺎﻥ ﻭﻻ ﺧﻮﻓﺎﻥ ﻟﺪﻯ ﺇﻧﺴﺎﻥ ﻭﺍﺣﺪ‪ .‬ﻓﻼ ﳝﻜﻦ ﺗﺼﻮﺭ ﺇﻧﺴﺎﻥ ﻗـﻀﻰ‬
‫ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ﻭﻗﻠﺒﻪ ﳏﺘﺮﻕ ﺑﻨﺎﺭ ﺍﻟﻌﺸﻖ ﺍﻹﳍﻲ‪ ،‬ﻭﻋﺎﳌﻪ ﺍﻟﺪﺍﺧﻠﻲ ﰲ ﺻﺮﺍﻉ ﻣﻊ ﻧﺎﺭ‬
‫ﺟﻬﻨﻤﻴﺔ‪ ،‬ﺃﻥ ﻳﺘﻌﺮﺽ ﺇﱃ ﺃﱂ ﺁﺧﺮ ﳑﺎﺛﻞ ﻭﻳﻘﺎﺳﻲ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻧﻔﺴﻪ‪.‬‬
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‫ﺍﻟﻌﺸﻖ ﺍﻟﺬﻱ ﻳﻨﺴﻲ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ‪ ،‬ﻭﳚﻌﻠﻪ ﻓﺎﻧﻴﹰﺎ ﰲ ﻣﻌﺸﻮﻗﻪ‪ ..‬ﻣﺜﻞ ﻫـﺬﺍ‬
‫ﺍﻟﻌﺸﻖ ﻻ ﻏﺮﺽ ﻟﻪ ﻭﻻ ﻣﻨﻔﻌﺔ‪ ،‬ﺑﻞ ﻫﻮ ﻋﻨﻮﺍﻥ ﻟﻠﺬﻭﺑﺎﻥ ﰲ ﻣﻌﺸﻮﻗﻪ ﻭﺍﻟﻔﻨﺎﺀ ﻓﻴﻤﺎ‬
‫ﳛﺒﻪ ﻣﻌﺸﻮﻗﻪ ﻭﻳﺮﺿﺎﻩ ﻭﻳﺮﻳﺪﻩ‪ .‬ﻭﺃﻇﻦ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﳌﻄﻠﻮﺏ ﻣﻦ ﺍﻹﻧﺴﺎﻥ‪.‬‬
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‫ﺣﺴﺐ ﻗﻮﺍﻧﲔ ﺍﻟﻌﺸﻖ‪ ،‬ﻓﺈﻥ ﻭﺭﻭﺩ ﺧﻴﺎﻻﺕ ﺃﺧﺮﻯ ﻟﻌﲔ ﺍﻟﻌﺎﺷﻖ ﺣﺮﺍﻡ‪ .‬ﻭﺍﺭﺗﻜﺎﺏ‬
‫ﻫﺬﺍ ﺍﳊﺮﺍﻡ ﻳﻌﲏ ﻣﻮﺕ ﺍﻟﻌﺸﻖ‪ .‬ﻭﺣﻴﺎﺓ ﺍﻟﻌﺸﻖ ﺗﻜﻮﻥ ﻣﺴﺘﻤﺮﺓ ﻣﺎ ﺩﺍﻡ ﺍﻟﻌﺎﺷﻖ ﻳﺮﻯ ﻛﻞ‬
‫ﻣﺎ ﺣﻮﻟﻪ ﺃﻭﺻﺎﻓﹰﺎ ﳉﻤﺎﻝ ﺣﺒﻴﺒﻪ ﻭﺃﻏﺎﱐ ﻣﺪﻳﺢ ﻟﻜﻤﺎﻟﻪ‪ ،‬ﻭﺇﻻ ﺧﺒﺎ ﻭﻣﺎﺕ‪.‬‬
‫ﻻ ﻳﻔﻜﺮ ﺍﻟﻌﺎﺷﻖ ﰲ ﺃﻱ ﳐﺎﻟﻔﺔ ﳌﺮﺍﺩ ﻣﻌﺸﻮﻗﻪ‪ ،‬ﺑﻞ ﻻ ﻳﺴﺘﻄﻴﻊ ﺫﻟـﻚ‪ .‬ﻭﻻ‬
‫ﻳﺮﻏﺐ ﺃﻥ ﻳﻠﻘﻲ ﺃﻱ ﺷﻲﺀ ﻇﻼ ﻋﻠﻴﻪ ﺃﻭ ﻳﺴﺒﺐ ﰲ ﻧﺴﻴﺎﻧﻪ ﻟﻪ‪ .‬ﺑﻞ ﻳـﺮﻯ ﻛـﻞ‬
‫ﻛﻠﻤﺔ ﻭﻛﻞ ﺣﺪﻳﺚ ﻻ ﻳﺘﻌﻠﻖ ﲟﻌﺸﻮﻗﻪ ﻋﺒﺜﹰﺎ ﻭﺩﻭﻥ ﻓﺎﺋﺪﺓ‪ .‬ﻭﻳﻌﺪ ﻛﻞ ﻋﻤﻞ ﻟﻪ ﻻ‬
‫ﻳﺘﻌﻠﻖ ﲟﻌﺸﻮﻗﻪ ﺟﺤﻮﺩﹰﺍ ﻣﻨﻪ ﻭﻋﺪﻡ ﻭﻓﺎﺀ‪.‬‬
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‫ﺍﻟﻌﺸﻖ ﻳﻌﲏ ﺃﻥ ﺗﺘﻄﻬﺮ ﻛﻞ ﻋﻼﻗﺎﺕ ﺍﻟﻘﻠﺐ ﻭﻛﻞ ﻣﻴـﻮﻝ ﺍﻹﺭﺍﺩﺓ ﻭﻛـﻞ‬
‫ﺍﻷﺣﺎﺳﻴﺲ ﻣﻦ ﻏﲑ ﺍﳌﻌﺸﻮﻕ‪ ،‬ﻭﺃﻥ ﺗﺘﻮﺟﻪ ﻛﻞ ﻟﻄﺎﺋﻒ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻴﻪ ﺣـﱴ ﻻ‬
‫ﻳﺮﻯ ﰲ ﺃﺣﻼﻣﻪ ﻭﰲ ﺧﻴﺎﻟﻪ ﻭﻻ ﺗﺘﻮ ‪‬ﺟ ‪‬ﻪ ﻣﺸﺎﻋﺮﻩ ﺍﱃ ﺃﺣ ٍﺪ ﺳﻮﺍﻩ‪ .‬ﻭﰲ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﳊﺎﻟﺔ ﻳﱪﻕ ﰲ ﻛﻞ ﺗﺼﺮﻑ ﻣﻦ ﺗﺼﺮﻓﺎﺕ ﺍﻟﻌﺎﺷﻖ ﻣﻌﲎ ﻳﻌﻮﺩ ﻟﻠﺤﺒﻴﺐ ﺇﺫ ﻳﻨﺒﺾ‬
‫ﻗﻠﺒﻪ ﺑﺎﻟﺸﻮﻕ ﺇﻟﻴﻪ‪ .‬ﻭﻳﺘﻐﲎ ﻟﺴﺎﻧﻪ ﲝﺒﻪ ﻭﻳﻔﺘﺢ ﻋﻴﻨﻴﻪ ﻭﻳﻐﻤﻀﻬﻤﺎ ﺑﺬﻛﺮﻩ‪.‬‬
‫ﻳﺸﻢ ﺍﻟﻌﺎﺷﻖ ﰲ ﻛﻞ ﺷﻲﺀ ﻋﻄﺮ ﺣﺒﻴﺒﻪ‪ .‬ﰲ ﺍﻟﻨﺴﻴﻢ ﺍﳍـﺎﺏ‪ ،‬ﻭﰲ ﺍﳌﻄـﺮ‬

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‫ﺍﳍﺎﻃﻞ‪ ،‬ﻭﰲ ﺍﳉﺪﻭﻝ ﺍﳌﻨﺴﺎﺏ‪ ،‬ﻭﰲ ﺻﻮﺕ ﺍﻟﻐﺎﺑﺔ‪ ،‬ﻭﰲ ﻏـﺒﺶ ﺍﻟـﺼﺒﺢ‪ ،‬ﻭﰲ‬
‫ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺮﻯ ﲨﺎﻟﻪ ﺍﳌﻨﻌﻜﺲ ﺣﻮﺍﻟﻴﻪ ﳚﺘﺎﺣﻪ ﺍﻟﻮﺟﺪ‪ ...‬ﻭﰲ ﻫﺒﻮﺏ‬
‫ﺏ ﻣـﻦ‬ ‫ﻛﻞ ﻧﺴﻴﻢ ﳛﺲ ﺑﺄﻧﻔﺎﺱ ﺣﺒﻴﺒﻪ‪ ،‬ﻓﻴﺜﻤﻞ‪ ...‬ﻭﻋﻨﺪﻣﺎ ﻳﺘﻮﻗﻊ ﺃﻫﻮ ﹶﻥ ﻋﺘـﺎ ٍ‬
‫ﺣﺒﻴﺒﻪ ﻳﺘﻔﻄﺮ ﻗﻠﺒﻪ ﺃﺳﻰ ﻭﺃﻧﻴﻨﹰﺎ‪.‬‬
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‫ﻭﻋﻨﺪﻣﺎ ﻳﺴﺘﻴﻘﻆ ﺍﻟﻌﺎﺷﻖ ﻋﻠﻰ ﺇﺷﺎﺭﺍﺕ ﻣﻌﺸﻮﻗﻪ ﻳﺮﻯ ﻧﻔﺴﻪ ﻭﻗﺪ ﺗﻠﻮﻧـﺖ‬
‫ﺷﻔﺘﺎﻩ ﲝﻤﺮﺓ ﺍﻟﺪﻡ ﺍﻟﻘﺎﱐ‪ ،‬ﻭﺻﺪﺭﻩ ﻭﻫﻮ ﳝﻮﺝ ﺑﻄﻮﻓﺎﻥ ﻣﻦ ﺍﻟﻠﻬﺐ‪ ،‬ﻭﳚﺪ ﻧﻔﺴﻪ‬
‫ﻭﻗﺪ ﺃﺣﺎﻃﺖ ﺑﻪ ﺃﻟﺴﻨﺔ ﺍﻟﻠﻬﺐ‪ ...‬ﻳﺮﻯ ﻫﺬﺍ ﻓﻼ ﻳﺘﻤﲎ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﻟﺬﺓ ﻫـﺬﺍ‬
‫ﺍﳉﺤﻴﻢ ﺍﶈﻴﻂ ﺑﻪ‪.‬‬
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‫ﳜﻄﺊ ﻣﻦ ﻳﻌﺪ ﺍﻟﻌﺸﻖ ﻫﻮ ﺍﳊﺐ ﺍﻟﺸﻬﻮﺍﱐ ﻟﻠﻔﺎﺳﻘﲔ‪ .‬ﻓﻤﺜـﻞ ﻫـﺆﻻﺀ ﻻ‬
‫ﻳﻌﺮﻓﻮﻥ ﺍﻟﻌﺸﻖ ﺍﳊﻘﻴﻘﻲ‪ .‬ﻫﺬﺍ ﻋﻠﻤﹰﺎ ﺑﺄﻥ ﺍﻟﻌﺸﻖ ﺍ‪‬ﺎﺯﻱ ﻳﻨﻘﻠﺐ ﺃﺣﻴﺎﻧﹰﺎ ﺇﱃ ﻋﺸﻖ‬
‫ﺣﻘﻴﻘﻲ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﻟﻠﻌﺸﻖ ﺍ‪‬ﺎﺯﻱ ﻭﺍﻟﺼﻮﺭﻱ ﺃﻱ ﻗﻴﻤﺔ‪ ،‬ﺑﻞ ﻳﺪﻝ‬
‫ﺃﻧﻪ ﻧﺎﻗﺺ ﻭﻣﻌﻴﺐ ﻭﻻ ﳛﻤﻞ ﺃﻱ ﻣﻌﲎ ﻣﻦ ﻣﻌﺎﱐ ﺍﳋﻠﻮﺩ‪.‬‬
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‫ﺍﻟﻌﺎﱂ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻠﻌﺸﺎﻕ ﺍﳊﻘﻴﻘﻴﲔ ﻳﺸﺒﻪ ﻋﺎﱂ ﺍﻟﱪﺍﻛﲔ ﺗﺘﺼﺎﻋﺪ ﻣﻨﻪ ﺃﻟـﺴﻨﺔ‬
‫ﺍﻟﺪﺧﺎﻥ ﻭﺍﳊﻤﻢ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﺮﺍﻗﺒﻮﻥ ﺃﺣﻮﺍﳍﻢ ﻳﻌﺮﻓﻮﻥ ﺃﻥ ﻛﻞ ﺃﻧﺔ ﺻﺎﺩﺭﺓ ﻣﻨـﻬﻢ‬
‫ﻛﺎﳊﻤﻢ ﺍﳌﻨﻘﺬﻓﺔ ﻣﻦ ﺍﻟﱪﺍﻛﲔ ﲢﺮﻕ ﻛﻞ ﻣﻜﺎﻥ ﺗﻘﻊ ﻋﻠﻴﻪ ﻭﺗـﺪﻣﺮﻩ ﻭﺗـﺸﻌﻞ‬
‫ﺍﳊﺮﺍﺋﻖ ﻓﻴﻪ‪.‬‬
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‫ﻼ‪ .‬ﻟﺬﺍ‬
‫ﻣﻦ ﺍﻟﺼﻌﺐ ﺟﺪﹰﺍ ﺷﺮﺡ ﺍﻟﻌﺸﻖ ﺑﺎﻟﻜﻠﻤﺎﺕ‪ ...‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﺴﺘﺤﻴ ﹰ‬
‫ﻛﺎﻥ ﺍﻟﻘﺴﻢ ﺍﻷﻛﱪ ﻣﻦ ﺷﺮﻭﺡ ﺍﻟﻌﺸﻖ ﺷﺮﻭﺣﹰﺎ ﻟﻈﻮﺍﻫﺮﻩ ﺍﳌﻨﻌﻜﺴﺔ ﻋﻠﻰ ﺍﳋـﺎﺭﺝ‬
‫ﻭﻟﻴﺲ ﺍﻟﻌﺸﻖ ﻧﻔﺴﻪ‪ .‬ﺫﻟﻚ ﻷﻧﻪ ﺣﺎﻝ‪ ،‬ﻭﻻ ﻳﻌﻠﻢ ﻫﺬﻩ ﺍﳊﺎﻝ ﺇﻻ ﺻﺎﺣﺒﻬﺎ‪.‬‬
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‫ﺇﻥ ﺍﻟﻌﺎﺷﻖ ﻫﻮ ﺍﻟﺜﻤﻞ ﺍﻟﺬﻱ ﺟﻌﻞ ﻋﺸﻖ "ﺍﳊﻖ" ﻣﺬﻫﺒﹰﺎ ﻟﻪ‪ ،‬ﻭﻳﻘﻀﻲ ﺣﻴﺎﺗﻪ‬

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‫ﰲ ﻣﺸﺎﻋﺮ ﺍﻹﻋﺠﺎﺏ ﻭﺍﻹﺟﻼﻝ ﻭﺍﳊﺐ ﶈﺒﻮﺑﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﳛﺘﻤﻞ ﺃ ﹼﻻ ‪‬ﻳﺼ‪‬ﺤ ‪‬ﻮ ﻣﻦ‬
‫ﺳﻜﺮﻩ ﺇﻻ ﻋﻠﻰ ﺻﻮﺕ ﺍﻟﺼﻮﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻗﻠﺐ ﺍﻟﻌﺎﺷﻖ ﻧﺎﻓﻮﺭﺓ ﻋﺸﻖ ﺩﺍﺋﻤﺔ‬
‫ﺍﻟﻔﻮﺭﺍﻥ ﺗﺘﺪﻓﻖ ﺑﺎﳊﺐ ﻭﻻ ﺗﺘﻮﻗﻒ‪.‬‬
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‫ﺍﻟﻌﺸﻖ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻟﻌﻼﺝ ﺍﳊﻘﻴﻘﻲ ﺍﻟﻮﺣﻴﺪ ﻟﺘﺴﻜﲔ ﺁﻻﻡ ﺍﻟﻔﻨﺎﺀ ﻭﺍﳌـﻮﺕ‬
‫ﻭ‪‬ﺪﺋﺔ ﺍﺿﻄﺮﺍﺏ ﻭﺁﻻﻡ ﺍﻟﻘﻠﻮﺏ ﺍﳌﺘﻠﻮﻋﺔ ﺑﺄﺣﺰﺍﻥ ﺍﳋﺮﻳﻒ‪ .‬ﻭﻫﻮ ﺍﻟﺸﻔﺎﺀ ﺍﻟﻮﺣﻴﺪ‬
‫ﳌﺸﺎﻛﻠﻨﺎ ﻭﺃﻣﺮﺍﺿﻨﺎ ﺍﻟﱵ ﻛﻨﺎ ﻧﻈﻨﻬﺎ ﻣﺴﺘﻌﺼﻴﺔ ﻣﻨﺬ ﺳﻨﲔ ﻭﳌﺨﺎﻭﻓﻨـﺎ ﻭﻗﻠﻘﻨـﺎ‬
‫ﻭﺃﺯﻣﺎﺗﻨﺎ ﻭﺍﻟﺪﻭﺍﺀ ﺍﻟﻮﺣﻴﺪ ﳍﺎ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﺗﻐﺬﺕ ﺍﻷﺟﻴﺎﻝ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﺮﻓﺎﻥ ﻭﺑﺜﻘﺎﻓﺔ ﺃﻳﺎﻣﻨﺎ ﺍﳊﺎﻟﻴﺔ ﻭﻟﻜﻦ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﺘﻢ ﻗﺪﺡ ﺃﻱ ﺷﺮﺍﺭﺓ ﻣﻦ ﺍﻟﻌﺸﻖ ﰲ ﺍﻟﻘﻠﻮﺏ ﻭﺇﻥ ﻛﺎﻧﺖ ﺷﺮﺍﺭﺓ ﺻﻐﲑﺓ‪ ،‬ﻓـﺈﻥ‬
‫ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺑﻘﻴﺖ ﻧﺎﻗﺼﺔ ﲤﺎﻣﹰﺎ ﻭﱂ ﺗﺘﺠﺎﻭﺯ ﺗﺮﺑﻴﺔ ﺍﻷﺟﺴﺎﻡ ﺃﺑﺪﹰﺍ‪.‬‬

‫ﺍﳌﺮﺃﺓ ‪‬‬

‫ﺍﳌﺮﺃﺓ ﻫﻲ ﺍﳌﻌﻠﻤﺔ ﺍﻷﻭﱃ ﳌﺪﺭﺳﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻓﻬﻲ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﺘﻌﻠﻴﻢ ﺍﻷﻃﻔﺎﻝ‬
‫ﻭﺗﺮﺑﻴﺘﻬﻢ ﻭﺑﺘﺄﻣﲔ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺘﻔﺎﻫﻢ ﰲ ﺍﻟﺒﻴﺖ‪ .‬ﻟﺬﺍ ﻓﻔﻲ ﻫﺬﻩ ﺍﻷﻳـﺎﻡ‬
‫ﺍﳊﺎﻟﻴﺔ ﺍﻟﱵ ﻳﺘﻢ ﻓﻴﻬﺎ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﻮﺍﻗﻊ ﺟﺪﻳﺪﺓ ﳍﺎ‪ ،‬ﻧﺮﻯ ﺃﻥ ﻗﻴﺎﻣﻨﺎ ﺑﺎﻟﺘـﺬﻛﲑ‬
‫‪‬ﺬﻩ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﻗﺎﻣﺖ ﻳﺪ ﺍﻟﻘﺪﺭﺓ ﺑﺈﻧﻌﺎﻣﻬﺎ ﻋﻠﻴﻬﺎ ﻗﺪ ﳝﻨﻊ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺒﺤﻮﺙ ﺍﻟﱵ‬
‫ﻫﻲ ﰲ ﻏﲎ ﻋﻨﻬﺎ‪.‬‬
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‫ﺇﻥ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺗﻮﺟﺪ ﻓﻴﻪ ﺍﻣﺮﺃﺓ ﺷﺮﻳﻔﺔ ﻭﺫﺍﺕ ﺗﺮﺑﻴﺔ ﻭﻣﺘﻌﻠﻘﺔ ﺑﺒﻴﺘﻬﺎ ﻭﻋﺸﻬﺎ‬
‫ﻫﻮ ﻗﻄﻌﺔ ﻣﻦ ﺍﳉﻨﺔ‪ .‬ﻭﺍﻷﺻﻮﺍﺕ ﻭﺍﻷﻧﻔﺎﺱ ﺍﻟﱵ ﺗﺘﺮﺩﺩ ﻓﻴﻪ ﻻ ﲣﺘﻠﻒ ﻛﺜﲑﹰﺍ ﻋﻦ‬
‫ﺃﺻﻮﺍﺕ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ﻭﺍﻟﻐﻠﻤﺎﻥ ﺍﳌﺨﻠﺪﻳﻦ ﰲ ﺍﳉﻨﺔ‪.‬‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪﻣﺎ ﻳﺮﻯ ﺃﺣﻴﺎﻧﺎ ﺍﻣﺮﺃﺓ ﻣﺴﺤﻮﻗﺔ ﲢﺖ ﻣﻈﺎﻫﺮ ﺍﻟﺰﻳﻨﺔ ﻻ ﳝﻠﻚ‬

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‫ﺇﻻ ﺃﻥ ﻳﺘﺴﺎﺀﻝ "ﺗﺮﻯ ﻫﻞ ﺗﻠﻘﻰ ﺍﻟﻌﻔﺔ ﻭﺍﻟﺸﺮﻑ ﻭﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﱵ ﻫـﻲ ﺯﻳﻨﺘـﻬﺎ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ ﻛﻞ ﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﻟﺪﻳﻬﺎ؟"‬
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‫ﺇﻥ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺮﻓﻊ ﺑﺎﳌﺮﺃﺓ ﺇﱃ ﻣﺴﺘﻮﻯ ﺃﻋﻠﻰ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﳚﻌﻠﻬﺎ ﺃﲦـﻦ‬
‫ﻣﻦ ﺍﳌﺎﺱ ﻫﻮ ﻋﻤﻖ ﻋﺎﳌﻬﺎ ﺍﻟﺪﺍﺧﻠﻲ ﻭﻋﻔﺘﻬﺎ ﻭﻭﻗﺎﺭﻫﺎ‪ .‬ﻓﺎﳌﺮﺃﺓ ﻏﲑ ﺍﻟﻌﻔﻴﻔﺔ ﺗﺸﺒﻪ‬
‫ﻋﻤﻠﺔ ﺯﺍﺋﻔﺔ‪ ،‬ﻭﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻮﻗﺎﺭ ﻟﻌﺒﺔ ﻭﻣﻮﺿﻮﻉ ﺍﺳﺘﻬﺰﺍﺀ‪ .‬ﻭﰲ ﺍﳉـﻮ ﺍﳋـﺎﻧﻖ‬
‫ﻷﻣﺜﺎﳍﻦ ﻻ ﳝﻜﻦ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﺶ ﺻﺤﻲ ﻭﻻ ﻋﻦ ﺟﻴﻞ ﺻﺤﻲ‪.‬‬
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‫ﺍﳌﺮﺃﺓ ﺍﳌﺘﻮﺟﻬﺔ ﺑﻌﺎﳌﻬﺎ ﺍﻟﺪﺍﺧﻠﻲ ﳓﻮ ﺍﻟﻔﻀﻴﻠﺔ ﺗﺸﺒﻪ ﺛﺮﻳﺎ ﻣﻦ ﺍﻟﻜﺮﻳـﺴﺘﺎﻝ ﰲ‬
‫ﺑﻴﺘﻬﺎ‪ .‬ﻓﻔﻲ ﻛﻞ ﺣﺮﻛﺔ ﻣﻨﻬﺎ ﻳﺸﻊ ﺍﻟﻀﻮﺀ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﺒﻴﺖ‪ .‬ﺃﻣﺎ ﺍﳌﺨﻠﻮﻗﺔ ﺍﻟﻨﻜﺪﺓ‬
‫ﺍﳊﻆ ﺍﳌﺴﺘﺴﻠﻤﺔ ﻟﻸﻫﻮﺍﺀ ﺍﳌﻈﻠﻤﺔ ﺍﳌﺘﺠﺴﺪﺓ ﰲ ﺻﻮﺭﺓ ﺍﳌـﺮﺃﺓ ﻓﻬـﻲ ﻣـﺼﺪﺭ‬
‫ﺗﻠﻮﺙ‪ ،‬ﺇﺫ ﺗﻠﻮﺙ ﻛﻞ ﻣﻜﺎﻥ ﲢﻞ ﻓﻴﻪ‪.‬‬
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‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻰ ﺍﳌﺮﺃﺓ ﻗﺮﺍﺀﺗﻪ ﺩﺍﺋﻤﹰﺎ ﻫﻮ ﻛﺘﺎﺏ ﺍﻟﺘﺮﺑﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪.‬‬
‫ﻭﻟﻜﻦ ﻻ ﳝﻜﻦ ﻷﺣﺪ ﺍﻻﺩﻋﺎﺀ ﺑﺄﻥ ﺃﻓﻀﻞ ﻛﺘﺎﺏ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻗﺪ ﻛﹸﺘـﺐ‬
‫ﺣﱴ ﺍﻵﻥ‪.‬‬
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‫ﻛﻠﻤﺎ ﺷﺎﻫﺪﺕ ﺍﳌﺮﺃﺓ ﺍﳌﺴﺘﺴﻠﻤﺔ ﻷﻫﻮﺍﺋﻬﺎ ﻋﺬﺭﺕ ﺍﻟﺬﻳﻦ ﻳـﺼﻔﻮﻥ ﺍﳌـﺮﺃﺓ‬
‫ﺑﻘﺼﺮ ﺍﻟﻌﻘﻞ‪ .‬ﻭﺃﻧﺎ ﺃﻇـﻦ ﺑﺄﻥ ﻫﺆﻻﺀ ﻟﻮ ﺷﺎﻫﺪﻭﺍ ﻛﻴﻒ ﺃﻥ ﺍﳌﺮﺃﺓ ﺃﺻـﺒﺤﺖ‬
‫ﺍﻟﻴﻮﻡ ﻣﺎﺩﺓ ﺇﻋﻼﻥ ﳌﺎ ﻭﺟﺪﻭﺍ ﻛﻠﻤﺔ ﻳﺴﺘﻄﻴﻌﻮﻥ ‪‬ﺎ ﻭﺻﻒ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﻟﻨﺴﺎﺀ‪.‬‬
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‫ﻛﺎﻥ ﺍﻟﻘﺪﻣﺎﺀ ﻳﻘﻮﻟﻮﻥ "ﺇﻥ ﺍﻹﺑﺮﺓ ﰲ ﻳﺪ ﺍﳌﺮﺃﺓ ﺗﺸﺒﻪ ﺍﻟﺮﻣﺢ ﰲ ﻳﺪ ﺍ‪‬ﺎﻫـﺪ"‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻧﲏ ﻻ ﺃﺭﻯ ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻱ ﻣﺒﺎﻟﻐﺔ‪.‬‬
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‫ﺍﻟﻌﻬﻮﺩ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﻓﻴﻬﺎ ﺍﳌﺮﺃﺓ ﻣﺘﺎﻋﹰﺎ ﻣﺒﺬﻭ ﹰﻻ ﻟﻠﺸﻬﻮﺓ ﻭﺍﻟﺘـﺴﻠﻴﺔ ﻭﻣـﺎﺩﺓ‬

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‫ﻟﻺﻋﻼﻥ ﻭﺍﻟﺪﻋﺎﻳﺔ ﻋﻬﻮﺩ ﻋﺪﻳﺪﺓ‪ .‬ﻏﲑ ﺃ‪‬ﺎ ‪-‬ﳊﺴﻦ ﺍﳊﻆ‪ -‬ﻛﺎﻧﺖ ﺃﻳﻀﺎ ﺑﺪﺍﻳﺎﺕ‬
‫ﻟﻌﻬﻮﺩ ﺭﺟﻌﺖ ﻓﻴﻬﺎ ﺍﳌﺮﺃﺓ ﺇﱃ ﻧﻔﺴﻬﺎ ﻭﻭﺟﺪﺕ ﺫﺍ‪‬ﺎ‪.‬‬
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‫ﻛﺎﻥ ﻳﻘﺎﻝ ﻟﻼﺑﻦ ﰲ ﺍﻟﺒﻴﺖ "ﳐﺪﻭﻡ"‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻠﺒﻨﺖ "ﻛﺮﳝـﺔ"‪ .‬ﻭﰲ ﺍﻟﻠﻐـﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻌﻴﻨﲔ ﺍﺳﻢ "ﺍﻟﻜﺮﳝﺘﺎﻥ"‪ .‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺼﻒ ﻛﻴـﻒ ﺃﻥ‬
‫ﺍﻟﺒﻨﺖ ﻫﻲ ﻛﺎﻟﻌﲔ ﰲ ﻣﺪﻯ ﺃﳘﻴﺘﻬﺎ ﻭﺿﺮﻭﺭ‪‬ﺎ ﻭﺣﺴﺎﺳﻴﺘﻬﺎ ﻭﺭﻗﺘﻬﺎ‪.‬‬
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‫ﻧﻘﻮﻝ ﰲ ﺍﳌﺜﻞ "ﺍﺣﻔﻆ ﺇﺯﺍﺭﻙ ﻣﻦ ﺍﻟﻐﺒﺎﺭ ﻭﻣﻦ ﺍﻟﺘﺮﺍﺏ"‪ .‬ﺇﺫﻥ ﻓﻤـﺎ ﺑﺎﻟـﻚ‬
‫ﲟﺪﻯ ﺿﺮﻭﺭﺓ ﺣﻔﻆ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻫﻲ ﲟﺜﺎﺑﺔ ﺑﺆﺑﺆ ﺍﻟﻌﲔ!!‬
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‫ﻛﻤﺎ ﺃﻥ ﺯﻳﻨﺔ ﺍﳌﺮﺃﺓ ﺍﻟﻔﺎﺿﻠﺔ ﻫﻲ ﺷﺮﻓﻬﺎ ﻭﻋﻔﺘﻬﺎ‪ ،‬ﻓﺈﻥ ﺃﻛﺜﺮ ﺟﻮﺍﻧﺒﻬﺎ ﻣﺪﻋﺎﺓ‬
‫ﻟﻠﺘﻘﺪﻳﺮ ﻭﺍﻹﻋﺠﺎﺏ ﻫﻲ ﺗﺮﺑﻴﺘﻬﺎ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺇﺧﻼﺻﻬﺎ ﻟﺰﻭﺟﻬﺎ‪.‬‬
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‫ﺍﳌﺮﺃﺓ ﺍﳉﻴﺪﺓ ﻫﻲ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﺗﺼﺪﺭ ﺍﳊﻜﻢ ﻣﻦ ﻓﻤﻬﺎ‪ ،‬ﻭﺍﻟﻠﻄﺎﻓﺔ ﻭﺍﻟﺮﻗﺔ ﻣـﻦ‬
‫ﺭﻭﺣﻬﺎ‪ ،‬ﻭﺍﻟﱵ ﺗﺸﻴﻊ ﺑﺘﺼﺮﻓﺎ‪‬ﺎ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻮﻗﲑ ﻓـﻴﻤﻦ ﺣﻮﳍـﺎ‪ .‬ﻭﺍﻟﻌﻴـﻮﻥ‬
‫ﺍﳌﺪﺭﻛﺔ ﲢﺪﺱ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺍﳌﺒﺎﺭﻙ ﻭﺍﳌﻘﺪﺱ ﳍﺎ‪ ،‬ﻓﻼ ﲢﺲ ﳓﻮﻫﺎ ﺇ ﹼﻻ ﺑﺎﻻﺣﺘﺮﺍﻡ‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﺗﻨﺄﻯ ﻋﻦ ﺃﻱ ﺣﺲ ﻋﻜﺮ ﲡﺎﻫﻬﺎ‪.‬‬
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‫ﻣﻊ ﺃﻥ ﺍﳌﺮﺃﺓ ﺍﻟﱵ ﱂ ﺗﻮﺳﻊ ﻣﻠﻜﺎ‪‬ﺎ ﺍﻟﺮﻭﺣﻴﺔ ﻣﻊ ﳕﻮ ﺟﺴﺪﻫﺎ ﺗﺒﺪﻭ ﻛﺰﻫـﺮﺓ‬
‫ﺗﺰﻳﻦ ﺍﻟﺮﺅﻭﺱ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺳﺮﻋﺎﻥ ﻣﺎ ﺗﺬﺑﻞ ﺫﺑﻮﻝ ﺃﻭﺭﺍﻕ ﺍﳋﺮﻳﻒ‪،‬‬
‫ﻓﺘﻘﻊ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺗﺪﻭﺳﻬﺎ ﺍﻷﻗﺪﺍﻡ‪ .‬ﻓﻤﺎ ﺃﻓﺠﻌﻬﺎ ﻣﻦ ‪‬ﺎﻳـﺔ ﻟﻠـﺬﻳﻦ ﺿـﻠﻮﺍ‬
‫ﻃﺮﻳﻘﻬﻢ ﻓﻠﻢ ﳚﺪﻭﺍ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪.‬‬
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‫ﺍﳌﺮﺃﺓ ﺟﻮﻫﺮﺓ ﻧﻔﻴﺴﺔ ﻻ ﺗﺴﺘﺤﻖ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻷﻭﺣﺎﻝ‪ .‬ﻭﱂ ﻧﻔﻘﺪ ﺑﻌﺪ ﺃﻣﻠﻨﺎ‬

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‫ﰲ ﺃﻥ ﺍﻷﺟﻴﺎﻝ ﺍﶈﻈﻮﻇﺔ ﺍﻟﻘﺎﺩﻣﺔ ﺳﺘﻜﺮﻣﻬﺎ ﻭﺗﻌﺰﻫﺎ ﻭﲢﺎﻓﻆ ﻋﻠﻴﻬﺎ ﳏﺎﻓﻈﺘـﻬﺎ‬
‫ﻋﻠﻰ ﻋﻴﻨﻴﻬﺎ‪.‬‬
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‫ﺍﳌﺮﺃﺓ ﻋﻨﺪﻧﺎ ﺃﺳﺎﺱ ﻣﺘﲔ ﰲ ﺷﺮﻑ ﺍﻷﻣﺔ ﻭﳒﺎﺑﺘﻬﺎ‪ .‬ﻭﺣـﺼﺘﻬﺎ ﰲ ﺇﻧـﺸﺎﺀ‬
‫ﺗﺎﺭﻳﺦ ﺃﻣﺘﻨﺎ ﺍ‪‬ﻴﺪﺓ ﻻ ﺗﻘﻞ ﲝﺎﻝ ﻋﻦ ﺣﺼﺔ ﺍ‪‬ﺎﻫﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻗـﺎﺗﻠﻮﺍ ﺍﻷﻋـﺪﺍﺀ‬
‫ﻭﻓﺘﺤﻮﺍ ﺍﻟﺒﻠﺪﺍﻥ‪.‬‬
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‫ﻱ ﺣﺮﻳﺔ ﺍﳌﺮﺃﺓ ﻭﺣﻘﻮﻗﻬﺎ ﻻ ﻳﻔﻌﻠﻮﻥ ﺷﻴﺌﹰﺎ ﺳﻮﻯ ﺩﻓﻊ ﺍﳌﺮﺃﺓ ﺇﱃ‬ ‫ﻣﻌﻈﻢ ﺣﻮﺍﺭ ‪‬‬
‫ﻃﺮﻳﻖ ﺍﻟﺮﻏﺒﺎﺕ ﺍﳉﺴﺪﻳﺔ ﻭﻃﻌﻦ ﺣﻴﺎ‪‬ﺎ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‪.‬‬
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‫ﺍﳌﺮﺃﺓ ﺍﻟﻮﺍﺻﻠﺔ ﺇﱃ ﺍﻟﻨﻀﻮﺝ ﺍﻟﺮﻭﺣﻲ ﺗﺴﺘﻄﻴﻊ ﺇﺩﺍﻣﺔ ﺍﻷﺟﻮﺍﺀ ﺍﻟﻌﻄﺮﺓ ﻟﺒﻴﺘـﻬﺎ‬
‫ﺑﺎﳋﻠﻒ ﺍﻟﺼﺎﱀ ﳍﺎ‪ .‬ﻟﺬﺍ ﻳﻈﻞ ﺑﻴﺘﻬﺎ ﻣﻜﺎﻧﹰﺎ ﻓﻮﻕ ﻛﻞ ﻭﺻﻒ‪ ...‬ﻣﻜﺎﻧـﺎ ﻳـﺸﺒﻪ‬
‫ﺍﳉﻨﺔ ﰲ ﺃﺟﻮﺍﺋﻬﺎ ﻭﻋﻄﺮﻫﺎ ﻭﺳﻌﺎﺩ‪‬ﺎ‪.‬‬
‫ﻭﺍﳌﺮﺃﺓ ﺍﻟﱵ ﻓﺘﺤﺖ ﻗﻠﺒﻬﺎ ﻟﻨﻮﺭ ﺍﻹﳝﺎﻥ ﻭﻋﻘﻠﻬﺎ ﻟﻠﻌﻠﻢ ﻭﻟﻠﺘﺮﺑﻴﺔ ﺍﻹﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﺗﻀﻴﻒ ﻛﻞ ﻳﻮﻡ ﲨﺎ ﹰﻻ ﺟﺪﻳﺪﹰﺍ ﻟﺒﻴﺘﻬﺎ ﻭﻛﺄ‪‬ﺎ ﺗﻨﺸﺌﻪ ﻣﻦ ﺟﺪﻳﺪ‪ .‬ﺃﻣﺎ ﺍﻟـﺴﻔﻴﻬﺔ‬
‫ﻓﺘﻘﻮﻡ ‪‬ﺪﻡ ﺍﻟﺒﻴﻮﺕ ﺍﻟﻘﺎﺋﻤﺔ ﻭﲢﻮﻳﻠﻬﺎ ﺇﱃ ﺧﺮﺍﺋﺐ‪ ،‬ﺑﻞ ﺇﱃ ﻣﻘﺎﺑﺮ‪.‬‬
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‫ﻟﻴﺴﺖ ﺍﳌﺮﺃﺓ ﺁﻧﻴﺔ ﻣﻠﻄﺨﺔ ﻭﻻ ﻗﻄﻌﺔ ﻣﻌﺪﻥ ﺭﺧﻴﺺ‪ .‬ﻭﳏﻠﻬﺎ ﻟـﻴﺲ ﳏـﻞ‬
‫ﺍﻷﻭﺍﱐ ﺍﻟﻮﺳﺨﺔ ﻭﺍﳌﻌﺎﺩﻥ ﺍﻟﺮﺧﻴﺼﺔ‪ .‬ﻓﻬﻲ ﺟﻮﻫﺮﺓ ﻧﺎﺩﺭﺓ‪ ،‬ﻟﺬﺍ ﳚﺐ ﺃﻥ ﺗـﺼﺎﻥ‬
‫ﰲ ﻋﻠﺒﺔ ﺟﻮﺍﻫﺮ ﻣﺮﺻﻌﺔ ﺑﺎﻟﺼﺪﻑ‪.‬‬
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‫ﻟﻠﻤﺮﺃﺓ ﻣﻮﻗﻊ ﳑﺘﺎﺯ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺮﻗﺔ ﻭﺍﻟﻠﻄﺎﻓﺔ ﻭﺍﳊﺴﺎﺳﻴﺔ‪ .‬ﻭﻻ ﺗـﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺫﺍﺕ ﻓﺎﺋﺪﺓ ﻟﺒﻴﺘﻬﺎ ﻭ‪‬ﺘﻤﻌﻬﺎ ﰲ ﻣﻮﺍﺻﻔﺎ‪‬ﺎ ﻫﺬﻩ ﺇﻻ ﻋﻨﺪﻣﺎ ﺗﺒﻘﻰ ﺿـﻤﻦ‬
‫ﺇﻃﺎﺭ ﻓﻄﺮ‪‬ﺎ ﻭﻃﺒﻴﻌﺘﻬﺎ‪.‬‬
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‫ﲨﻴﻊ ﺍﳌﻘﺘﺮﺣﺎﺕ ﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﺃﻧﺼﺎﺭ ﺍﳌﺮﺃﺓ ﺍﻵﻥ ﻻ ﺗـﺆﺩﻱ ﺇﻻ ﺇﱃ ‪‬ـﻮﻳﻦ‬
‫ﺷﺄ‪‬ﺎ ﻭﻧﺰﻉ ﺑﺮﻗﻊ ﺣﻴﺎﺋﻬﺎ ﻭﺗﺸﻮﻳﻪ ﻃﺒﻴﻌﺘﻬﺎ‪ .‬ﻫﺬﺍ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﳌﺮﺃﺓ ﺣﻠﻘﺔ ﻣﻬﻤﺔ‬
‫ﺟﺪﹰﺍ ﰲ ﺳﻠﺴﻠﺔ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﺃﻫﻢ ﺟﺎﻧﺐ ﻋﻨﺪﻫﺎ ﻫﻮ ﺿﺮﻭﺭﺓ ﺍﺣﺘﺮﺍﻣﻬﺎ ﻟﻄﺒﻴﻌﺘـﻬﺎ‬
‫ﻭﻓﻄﺮ‪‬ﺎ ﻭﺍﻟﺒﻘﺎﺀ ﺿﻤﻦ ﺇﻃﺎﺭﻫﺎ‪.‬‬

‫ﺍﻟﻘﺮﺁﻥ ‪‬‬

‫ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﳎﻤﻮﻋﺔ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻹﳍﻴﺔ ﺍﻟﻨﺎﺯﻟﺔ ﻣﻦ ﻟﺪﻥ ﺍﳋﺒﲑ ﺍﳌﺘﻌﺎﻝ ﻭﺍﳌﺸﺮﻗﺔ‬

‫ﻋﻠﻰ ﻋﺎﱂ ﺑﲏ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟﱵ ﺗﺘﻨﺎﻭﻝ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﲨﻴﻊ ﺟﻮﺍﻧﺒﻪ‪ ،‬ﻣـﻦ ﻗﻠﺒـﻪ‬
‫ﻭﺭﻭﺣﻪ ﻭﻋﻘﻠﻪ ﻭﺟﺴﻤﻪ‪.‬‬
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‫ﻭﺍﻟﻴﻮﻡ ﻳﺘﺒﻊ ﻣﺎ ﻳﻘﺎﺭﺏ ﺍﳌﻠﻴﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺱ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻳﻌـﺪ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻻ ﻣﺜﻴﻞ ﻟﻪ ﻭﻻ ﺷﺒﻴﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﲟﺒﺎﺩﺋﻪ ﺍﻹﳍﻴـﺔ ﺍﻷﺑﺪﻳـﺔ‬
‫ﺍﻟﺜﺎﺑﺘﺔ ﺃﻥ ﻳﻮﺻﻞ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ﺇﱃ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻦ ﺃﻗﺼﺮ ﻃﺮﻳﻖ ﻭﺃﻗﻮﻣﻪ ﻭﺃﻧﻮﺭﻩ‪.‬‬
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‫ﺍﻟﻘﺮﺁﻥ ﻣﻨﺒﻊ ﻧﻮﺭ ﻷﻛﺜﺮ ﺍﳉﻤﺎﻋﺎﺕ ﻧﻮﺭﺍﻧﻴﺔ ﻭﺍﻟﱵ ﺳﻴﻄﺮﺕ ﻋﻠﻰ ﻣﺼﲑ ﺍﻟﻌﺎﱂ‬
‫ﻭﻋﺎﺵ ﻓﻴﻬﺎ ﻣﺌﺎﺕ ﺍﻵﻻﻑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻼﺳﻔﺔ ﻭﺍﳌﻔﻜﺮﻳﻦ‪ .‬ﻟﺬﺍ ﻓﻼ ﻳﻮﺟـﺪ‬
‫ﻟﺴﻠﻄﺎﻧﻪ ﺷﺒﻴﻪ ﻭﻻ ﻣﺜﻴﻞ‪.‬‬
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‫ﻛﻢ ﻣﻦ ﺍﻋﺘﺮﺍﺽ ﻭﻧﻘﺪ ﺗﻌﺮﺽ ﻟﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻨﺬ ﻧﺰﻭﻟﻪ ﻭﺣﱴ ﺍﻵﻥ‪ .‬ﻭﻟﻜﻦ ﻣﺎ‬
‫ﻣﻦ ﳏﻜﻤﺔ ﺩﺧﻠﻬﺎ ﺇ ﹼﻻ ﺧﺮﺝ ﻣﻨﻬﺎ ﺑﺮﻳﺌﹰﺎ ﻭﻓﺎﺋﺰﹰﺍ‪.‬‬
‫ﺍﻟﻘﺮﺁﻥ ﻧﻮﺭ ﻣﺘﺒﻠﻮﺭ ﰲ ﺍﻟﻘﻠﻮﺏ ﻭﻣﻨﺒﻊ ﻧﻮﺭ ﻟﻠﻘﻠﻮﺏ ﻭﻣﻌﺮﺽ ﺣﻘﺎﺋﻖ‪ .‬ﻭﻟﻜﻦ‬
‫ﻻ ﻳﻌﺮﻓﻪ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﺳﻮﻯ ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﺗﺴﺘﻄﻴﻊ ﺣﺪﺱ ﻛﻞ ﲨﺎﻝ ﺍﻟﻜـﻮﻥ‬
‫ﻋﻨﺪ ﺭﺅﻳﺘﻬﺎ ﻟﺰﻫﺮﺓ ﻭﺍﺣﺪﺓ ﻭﻣﺸﺎﻫﺪﺓ ﻃﻮﻓﺎﻥ ﻣﻦ ﺭﺅﻳﺔ ﻗﻄﺮﺓ ﻭﺍﺣﺪﺓ‪.‬‬
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‫ﻟﻠﻘﺮﺁﻥ ﺃﺳﻠﻮﺏ ﱂ ﳝﻠﻚ ﺣﻴﺎﻟﻪ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻌﺠﻢ ﺳـﻮﻯ ﺍﻟـﺴﺠﻮﺩ ﻋﻨـﺪ‬
‫ﺍﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻪ‪ .‬ﺃﻣﺎ ﺍﻷﺩﺑﺎﺀ ﺍﳌﻨﺼﻔﻮﻥ ﻓﻠﻢ ﳝﻠﻜﻮﺍ ﺃﻣﺎﻡ ﲨﺎﻝ ﳏﺘﻮﺍﻩ ﺇ ﹼﻻ ﺍﻟﻮﻗﻮﻑ‬
‫ﺃﻣﺎﻣﻪ ﲞﺸﻮﻉ ﻭﺍﺣﺘﺮﺍﻡ‪.‬‬
‫ﺍﻟﺴﺒﻴﻞ ﺍﻟﻮﺣﻴﺪ ﻟﻮﺣﺪﺓ ﺍﳌﺴﻠﻤﲔ ﻫﻮ ﺍﺟﺘﻤﺎﻋﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻳﻖ ﺑـﺎﻟﻘﺮﺁﻥ‬
‫ﻭﺍﻹﳝﺎﻥ ﺑﻪ‪ .‬ﻭﻗﺪ ﳒﺤﻮﺍ ﰲ ﺍﻟﺴﺎﺑﻖ ﰲ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﻭﺳﻴﻨﺠﺤﻮﻥ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﺃﻳﻀﺎ ﻋﻨﺪ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺑﻪ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﻓﻬﻢ ﺃﻭ ﹰﻻ ﻏـﲑ‬
‫ﻣﺴﻠﻤﲔ ﻭﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻬﻢ ﺛﺎﻧﻴﹰﺎ ﺃﻥ ﻳﺆﺳﺴﻮﺍ ﻭﺣﺪﺓ ﺑﺎﻗﻴﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪.‬‬
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‫ﺍﻟﻘﻮﻝ ﺑﺎﻥ "ﺍﻹﳝﺎﻥ ﻣﺴﺄﻟﺔ ﻗﻠﺒﻴﺔ" ﻳﻌﲏ ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺑﺮﺳـﻮﻟﻪ ‪‬‬
‫ﻭﺑﺎﻟﻘﺮﺁﻥ ﻻ ﻳﻜﻮﻥ ﺑﺎﻟﻠﺴﺎﻥ ﻓﻘﻂ ﺑﻞ ﺑﺎﻟﻘﻠﺐ ﺃﻳﻀﺎ‪ .‬ﻭﻛﻞ ﻋﺒﺎﺩﺓ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﺗﻜﻮﻥ ﻣﻈﻬﺮﹰﺍ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻻﺭﺗﺒﺎﻁ ‪‬ﺬﺍ ﺍﻟﻔﻬﻢ ﻟﻺﳝﺎﻥ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻏﺎﺭﻗﺔ ﰲ ﻇﻼﻡ ﺍﳉﻬﻞ ﻭﺍﻟﻜﻔﺮ ﻭﺍﻟﻮﺣﺸﻴﺔ ﻇﻬﺮ ﻣﺜﻞ‬
‫ﻃﻮﻓﺎﻥ ﻣﻦ ﺍﻟﻨﻮﺭ ﺑﲔ ﺩﻳﺎﺟﲑ ﺫﻟﻚ ﺍﻟﻈﻼﻡ‪ ،‬ﻭﻷﻭﻝ ﻣﺮﺓ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺣﻘﻖ ﻣﺜـﻞ‬
‫ﻼ ﻟـﻪ‪ .‬ﻭﱂ ﻳـﺘﻢ ﻫـﺬﺍ‬ ‫ﻫﺬﺍ ﺍﻻﻧﻘﻼﺏ ﺍﻟﻜﺒﲑ ﺍﻟﺸﺎﻣﻞ ﺍﻟﺬﻱ ﱂ ﻳﺮ ﺍﻟﺘﺎﺭﻳﺦ ﻣﺜﻴ ﹰ‬
‫ﺍﻻﻧﻘﻼﺏ ﺇﻻ ﺑﺎﻟﻘﺮﺁﻥ‪ .‬ﻭﻳﻜﻔﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺷﺎﻫﺪﹰﺍ ﻋﻠﻰ ﻫﺬﺍ‪.‬‬
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‫ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﻌﹼﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻣﻌﲎ ﺍﻹﻧـﺴﺎﻥ ﻭﻣﺎﻫﻴﺘـﻪ‬
‫ﻭﺍﳊﻖ ﻭﺍﳊﻜﻤﺔ ﻭﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ﻭﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ‪ ،‬ﻭﺫﻟﻚ ﺑﺄﺩﻕ ﻣﻴﺰﺍﻥ‪.‬‬
‫ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻛﺘﺎﺏ ﺁﺧﺮ ﳝﺎﺛﻠﻪ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ ﺃﺑﺪﹰﺍ‪ .‬ﻭﻟـﻮ ﻃﺎﻟﻌـﺖ ﺣﻜـﻢ‬
‫ﺍﻷﺻﻔﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﻓﻠﺴﻔﺔ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﺒﺎﺣﺜﲔ ﻋﻦ ﺍﳊﻖ ﻟﻌﺮﻓﺖ ﺫﻟﻚ ﺑﻨﻔﺴﻚ‪.‬‬
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‫ﻭﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺃﻣﺮ ﺑﺎﻟﻌﺪﺍﻟﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻭﺑﺎﳊﺮﻳﺔ ﺍﳊﻘﻴﻘﻴﺔ‬
‫ﻭﺑﺎﳌﺴﺎﻭﺍﺓ ﺍﳌﺘﻮﺍﺯﻧﺔ ﻭﺑﺎﳋﲑ ﻭﺍﻟﺸﺮﻑ ﻭﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﺸﻔﻘﺔ ﺣﱴ ﻋﻠﻰ ﺍﳊﻴـﻮﺍﻥ‪،‬‬

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‫ﻭﺣﺮ‪‬ﻡ ﺍﻟﻈﻠﻢ ﻭﺍﻟﺸﺮﻙ ﻭﺍﳉﻬﻞ ﻭﺍﻟﺮﺷﻮﺓ ﻭﺍﻟﺮﺑﺎ ﻭﺍﻟﻜﺬﺏ ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﲢﺮﳝﹰﺎ‬
‫ﻭﺍﺿﺤﹰﺎ‪.‬‬
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‫ﻭﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺻﺎﻥ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻟﻔﻘﲑ ﻭﺍﳌﻈﻠﻮﻡ ﻭﺃﺟﻠﺲ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﻭﺍﻟﻌﺒﺪ‪ ،‬ﻭﺍﻟﻘﺎﺋﺪ ﻭﺍﳉﻨﺪﻱ‪ ،‬ﻭﺍﳌﺪﻋﻲ ﻭﺍﳌﺪﻋﻰ ﻋﻠﻴﻪ ﻋﻠﻰ ﻃﺎﻭﻟﺔ ﻭﺍﺣـﺪﺓ ﺃﻣـﺎﻡ‬
‫ﺍﶈﻜﻤﺔ‪.‬‬
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‫ﻭﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻨﺒﻌﹰﺎ ﻟﻸﺳﺎﻃﲑ ﻭﺍﳋﺮﺍﻓﺎﺕ‪ ،‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻭﺭﺛﻮﺍ ﻫـﺬﺍ‬
‫ﺍﳍﺬﻳﺎﻥ ﺍﻷﲪﻖ ﻣﻦ ﻋﺼﺮ ﺍﳉﺎﻫﻠﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧـﹰﺎ‪ .‬ﻭﺍﳊﻜﻤـﺔ‬
‫ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺗﺴﺨﺮﺍﻥ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ‪.‬‬
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‫ﻭﻳﺎ ﻟﻴﺖ ﺍﻟﺬﻳﻦ ﻳﻬﺠﻤﻮﻥ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻠﻰ ﺗﻌﺎﻟﻴﻤﻪ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﻘﺪﱘ ﺃﻱ‬
‫ﻼ ﻋﻨﻪ ﻟﺼﺎﱀ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺒﺸﺮﻱ ﻭﺃﻣﻨﻪ ﻭﺳـﻌﺎﺩﺗﻪ‪ .‬ﻭﺍﳊﻘﻴﻘـﺔ ﺃﻥ ﻣـﻦ‬ ‫ﺷﻲﺀ ﺑﺪﻳ ﹰ‬
‫ﺍﻟﺼﻌﺐ ﺟﺪﹰﺍ ﻓﻬﻢ ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﺘﻤﺮﺩ ﻭﻫﺬﺍ ﺍﻟﻌﻨﺎﺩ ﺿﺪ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ‬
‫ﺗﺘﺨﺒﻂ ﲨﻴﻊ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﳌﺪﻧﻴﺎﺕ ﺍﳌﺨﺎﻟﻔﺔ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻌـﺎﱐ ﺍﻟﻮﻳـﻞ‬
‫ﻭﺍﻟﺜﺒﻮﺭ ﻭﺗﺘﺠﺮﻉ ﺍﻵﻻﻡ‪ ،‬ﻛﻤﺎ ﺗﻌﺎﱐ ﲨﻴﻊ ﺍﻟﻘﻠﻮﺏ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﻧـﻮﺭ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺃﺯﻣﺎﺕ ﻧﻔﺴﻴﺔ ﺣﺎﺩﺓ ﻭﻣﺆﳌﺔ‪.‬‬
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‫ﳕﻂ ﺍﳊﻴﺎﺓ ﺍﻟﺬﻱ ﻳﻮﺻﻲ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺃﻓﻀﻞ ﺣﻴﺎﺓ ﻟﻺﻧـﺴﺎﻧﻴﺔ ﻭﺃﻛﺜﺮﻫـﺎ‬
‫ﻧﻈﺎﻣﹰﺎ‪ .‬ﺑﻞ ﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﺑﺄﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﳏﺎﺳﻦ ﺍﳌﺪﻧﻴﺔ ﺍﻟـﱵ ﺗﻨـﺎﻝ ﺍﻟﺘﻘـﺪﻳﺮ‬
‫ﻭﺍﻹﻋﺠﺎﺏ ﰲ ﲨﻴﻊ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﻟﻴﺴﺖ ﺇﻻ ﺍﶈﺎﺳﻦ ﺍﻟﱵ ﺳﺒﻖ ﻭﺃﻥ ﺷـﺠﻌﻬﺎ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺣﺾ ﻋﻠﻴﻬﺎ ﻗﺒﻞ ﻣﺌﺎﺕ ﺍﻷﻋﻮﺍﻡ‪ .‬ﺇﺫﻥ ﻓﻤﻦ ﺍﳌﻼﻡ ﻭﻣﻦ ﺍﳌﻘﺼﺮ؟‬
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‫ﺍﻟﺬﻳﻦ ﺗﻌﻮﺩﻭﺍ ﻋﻨﺪﻧﺎ ﻋﻠﻰ ﺍﻟﺘﻬﺠﻢ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﺍﲣﺬﻭﺍ ﻫﺬﺍ ﻋﺎﺩﺓ ﻭﻣﺴﻠﻜﹰﺎ‬

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‫ﳍﻢ ﻫﻢ ﰲ ﺍﻷﻛﺜﺮ ﻓﺌﺔ ﲡﻬﻞ ﺃ‪‬ﺎ ﲡﻬﻞ ﻣﺎ ﺗﺘﻌﺮﺽ ﻟﻪ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻔﺌﺔ ﺍﻟﺒﺎﺋـﺴﺔ ﱂ‬
‫ﺗﻘﺮﺃ ﺷﻴﺌﹰﺎ ﻋﻤﺎ ﺗﺘﻌﺮﺽ ﻟﻪ ﻭﻻ ﲤﻠﻚ ﺃﻱ ﲝﺚ ﺃﻭ ﺗﺪﻗﻴﻖ ﻋﻠﻤﻲ ﺣﻮﻟﻪ‪ .‬ﻭﻟـﻴﺲ‬
‫ﻫﻨﺎﻙ ﻣﻦ ﻓﺮﻕ ﺑﲔ ﻫﺆﻻﺀ ﻭﺑﲔ ﺍﳉﺎﻫﻞ ﺍﻟﺬﻱ ﻳﻌﺎﺩﻱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻮﺿﻌﻴﺔ‪ .‬ﻭﻟﻜـﻦ‬
‫ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻟﺒﻌﺾ ﺍﻟﻮﻗﺖ ﻟﻜﻲ ﺗـﺼﻞ ﺍﳊﻘـﺎﺋﻖ ﺇﱃ ﺍﳉﻤـﺎﻫﲑ‬
‫ﺍﻟﻌﺮﻳﻀﺔ‪.‬‬
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‫ﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﻳﺆﻣﻦ ﲟﺤﻤﺪ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺆﻣﻦ ﲟﺤﻤﺪ ‪ ‬ﻳﺆﻣﻦ ﺑﺎﷲ‬
‫ﺗﻌﺎﱃ‪ .‬ﻓﻤﻦ ﻻ ﻳﺆﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﻻ ﻳﺆﻣﻦ ﲟﺤﻤﺪ ‪ ‬ﻭﻣﻦ ﻻ ﻳﺆﻣﻦ ﲟﺤﻤﺪ ‪ ‬ﻻ‬
‫ﻳﺆﻣﻦ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ...‬ﻫﺬﻩ ﻫﻲ ﺃﺑﻌﺎﺩ ﺍﻹﺳﻼﻡ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬
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‫ﺍﺳﺘﻄﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺑﻔﻀﻞ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﻣﺮﺗﺒﺔ ﺳﺎﻣﻴﺔ ﻭﻫـﻲ ﻣﺮﺗﺒـﺔ‬
‫ﳐﺎﻃﺒﺔ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻌﻲ ﻭﺻﻮﻟﻪ ﺇﱃ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺇﻥ ﺣﻠﻒ ﺃﻧـﻪ‬
‫ﺍﺳﺘﻤﻊ ﺑﻠﺴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﷲ ﻭﺃﻧﻪ ﲢﺪﺙ ﻣﻌﻪ ﻻ ﻳﻜﻮﻥ ﺣﺎﻧﺜﹰﺎ ﰲ ﺣﻠﻔﻪ‪.‬‬
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‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﰲ ﺍﳉﻮ ﺍﻟﻨﻮﺭﺍﱐ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﳛﺲ ﻭﻳﺸﻌﺮ ﻭﻫﻮ ﰲ ﺣﻴﺎﺓ‬
‫ﺍﻟﺪﻧﻴﺎ ﺑﻌﺎﱂ ﺍﻟﻘﱪ ﻭﺍﻟﱪﺯﺥ‪ ،‬ﻭﻳﺸﺎﻫﺪ ﺍﶈﺸﺮ ﻭﺍﻟﺼﺮﺍﻁ‪ .‬ﻓﲑﲡﻒ ﻣـﻦ ﻫـﻮﻝ‬
‫ﺟﻬﻨﻢ‪ ...‬ﻭﻳﺘﺠﻮﻝ ﰲ ﺭﺑﻮﻉ ﺍﳉﻨﺔ ﻓﺮﺣﹰﺎ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﳛﻮﻟﻮﻥ ﺩﻭﻥ ﻓﻬﻢ ﺍﳌﺴﻠﻤﲔ ﻟﻘﺮﺁ‪‬ﻢ ﻭﺍﻟﺘﻌﻤﻖ ﰲ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻳﻜﻮﻧﻮﻥ ﻗﺪ‬
‫ﺣﺎﻟﻮﺍ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺭﻭﺡ ﺍﻟﺪﻳﻦ ﻭﺑﻴﻨﻬﻢ ﻭﺑﲔ ﻟﺐ ﺍﻹﺳﻼﻡ ﻭﺟﻮﻫﺮﻩ‪.‬‬
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‫ﻭﺃﻧﺎ ﺃﺭﻯ ﺑﺄﻧﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻘﺮﻳﺐ ﺳﺘﺸﺎﻫﺪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﻨﻈﺮﺍﺕ ﻣﻠﺆﻫﺎ ﺍﻹﻋﺠﺎﺏ‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ ﻛﻴﻒ ﺃﻥ ﺷﻼﻻﺕ ﳐﺘﻠﻒ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻨﻮﻥ ﺗﺘﺠﻪ ﳓﻮ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺼﺐ ﻓﻴـﻪ‪.‬‬
‫ﻋﻨﺪ ﺫﻟﻚ ﺳﻴﺠﺪ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺒﺎﺣﺜﻮﻥ ﻭﺍﻟﻔﻨﺎﻧﻮﻥ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﻟﺒﺤﺮ ﻧﻔﺴﻪ‪.‬‬

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‫ﻟﻴﺲ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ﺃﺑﺪﹰﺍ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ﺑﺄﻧﻪ ﺳﻴﻜﻮﻥ ﻋﻬﺪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺫﻟـﻚ‬
‫ﻷﻧﻪ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﺮﻯ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪.‬‬

‫ﺍﻟﺰﻭﺍﺝ ﻭﻋﺶ ﺍﻟﺰﻭﺟﻴﺔ ‪‬‬

‫ﻟﻴﺲ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺃﺟﻞ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻠﺬﺓ‪ ،‬ﺑﻞ ﻫﻮ ﻟﺘﺸﻜﻴﻞ ﺃﺳﺮﺓ‪ ،‬ﻭﻟﺘﺄﻣﲔ‬
‫ﺑﻘﺎﺀ ﺍﻷﻣﺔ ﻭﺩﻭﺍﻣﻬﺎ‪ ،‬ﻭﻹﻧﻘﺎﺫ ﺃﺣﺎﺳﻴﺲ ﺍﻟﻔﺮﺩ ﻭﺃﻓﻜﺎﺭﻩ ﻣﻦ ﺍﻟﺘﺸﺘﺖ‪ ،‬ﻭﻟﻠﺴﻴﻄﺮﺓ‬
‫ﻋﻠﻰ ﺃﻫﻮﺍﺋﻪ ﻭﻏﺮﺍﺋﺰﻩ ﺍﳉﺴﺪﻳﺔ‪ .‬ﻭﻛﻤﺎ ﰲ ﻣﺴﺎﺋﻞ ﻓﻄﺮﻳﺔ ﻋﺪﻳﺪﺓ‪ ،‬ﻓﺈﻥ ﺍﻟﻠـﺬﺍﺕ‬
‫ﻟﻴﺴﺖ ﺇ ﹼﻻ ﺟﻮﺍﺋﺰ ﻟﻠﺘﺮﻏﻴﺐ‪.‬‬
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‫ﻭﳚﺐ ﺃ ﹼﻻ ﻳﻜﻮﻥ ﻫ ‪‬ﻢ ﺍﳌﻘﺒﻠﲔ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ﺍﳌﻈﻬﺮ ﺍﳋﺎﺭﺟﻲ ﻟﺮﻓﻴﻖ ﺍﻟﻌﻤﺮ ﺃﻭ‬
‫ﻣﻼﺑﺴﻪ ﻭﻗﻴﺎﻓﺘﻪ ﺃﻭ ﺛﺮﻭﺗﻪ ﺃﻭ ﲨﺎﻟﻪ ﺍﳋﺎﺭﺟﻲ‪ .‬ﻓﻔﻲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳉﺪﻱ ﻭﺍﳋﻄـﲑ‬
‫ﳚﺐ ﺃﻥ ﻳﺘﻢ ﺍﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺍﻟﻔﻬﻢ ﳉﻤـﺎﻝ ﺍﻟـﺮﻭﺡ ﻭﺍﻟﻔـﻀﻴﻠﺔ‬
‫ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﻌﺎﱄ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﱂ ﻳﻘﻮﻣﻮﺍ ﺑﺎﻟﺘﺪﻗﻴﻖ ﻭﺍﻟﺒﺤﺚ ﺍﻟﻀﺮﻭﺭﻱ ﻗﺒﻞ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺃﻭ ﱂ ﳚﺪﻭﺍ ﺍﻟﻔﺮﺻﺔ‬
‫ﻟﺬﻟﻚ‪ ،‬ﻟﻦ ﻳﻔﻴﺪﻫﻢ ﺃﻱ ﺷﻲﺀ ﻭﻻ ﺃﻱ ﺇﺭﺷﺎﺩ ﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﻷﻣﺮ ﺇﱃ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻼﻕ‪.‬‬
‫ﺃﺟﻞ! ﻓﺎﳌﻬ ‪‬ﻢ ﻫﻨﺎ ﻟﻴﺲ ﺇﻧﻘﺎﺫ ﺍﻷﺳﺮﺓ ﻣﻦ ﺍﳊﺮﻳﻖ ﺑﺄﻫﻮﻥ ﺍﻷﺿﺮﺍﺭ‪ ،‬ﺑﻞ ﺍﳌﻬﻢ‬
‫ﻋﺪﻡ ﺇﺩﺧﺎﻝ ﻣﺎ ﻳﺴﺒﺐ ﺍﳊﺮﻳﻖ ﺇﱃ ﺍﻟﺒﻴﺖ‪.‬‬
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‫ﳚﺐ ﺃ ﹼﻻ ﻧﻌﻄﻲ ﺃﻱ ﺑﻨﺖ ﳌﻦ ﻻ ﻧﻌﺮﻓﻪ‪ ،‬ﻭﻻ ﻧﻄﻠﺐ ﻳﺪ ﺃﻱ ﺑﻨﺖ ﻻ ﻧﻌﺮﻓﻬﺎ‪.‬‬
‫ﻓﺄﻱ ﻋﻘﺪ ﻧﻜﺎﺡ ﻳﺘﻢ ﰲ ﻇﻞ ﻣﺜﻞ ﻫﺬﻩ ﺍ‪‬ﺎﻫﻴﻞ ﺳﻴﻜﻮﻥ ﻣﺼﲑﻩ ﺇﻣﺎ ﺍﻟﻄـﻼﻕ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺃﺑﻐﺾ ﺍﳊﻼﻝ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺇﻣﺎ ﺃﺳﺮﺓ ﳏﻜﻮﻣﺔ ﲝﻴﺎﺓ ﻣﻌﺬﺑﺔ ﻃﻮﺍﻝ ﺍﻟﻌﻤﺮ‪.‬‬
‫ﻛﻢ ﻣﻦ ﺃﺳﺮﺓ ﻣﺒﺎﺭﻛﺔ ﺃﺳﺴﺖ ﻣﻦ ﺍﻟﻠﺤﻈﺔ ﺍﻷﻭﱃ ‪-‬ﺑـﺎﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳊـﻖ‬

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‫ﺗﻌﺎﱃ‪ -‬ﻋﻠﻰ ﺃﺳﺎﺱ ﺳﻠﻴﻢ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ‪ ،‬ﻓﺄﺻﺒﺤﺖ ﻃﻮﺍﻝ ﺣﻴﺎ‪‬ﺎ ﲟﺜﺎﺑـﺔ‬
‫ﻣﺪﺭﺳﺔ ﲣﺮﺝ ﻃﻼﺑﹰﺎ ﻧﺎﻓﻌﲔ ﻳﻌﺪﻭﻥ ﺿﻤﺎﻧﹰﺎ ﻟﺒﻘﺎﺀ ﺃﻣﺘﻬﻢ ﻭﺩﻭﺍﻣﻬﺎ‪.‬‬
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‫ﻱ ﺯﻭﺍﺝ ﻻ ﻳﺘﻢ ﺑﺘﻔﻜﲑ ﻭﲤﺤﻴﺺ ﻻ ﳜﻠﻒ ﻭﺭﺍﺀﻩ ﺳﻮﻯ ﺃﺯﻭﺍﺝ ﺑﻌﻴـﻮﻥ‬ ‫ﺃ‪‬‬
‫ﺩﺍﻣﻌﺔ ﻭﺃﻃﻔﺎﻝ ﰲ ﻣﻼﺟﺊ ﺍﻷﻳﺘﺎﻡ ﻭﺟﺮﺍﺋﻢ ﺗﻔﺘﺖ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﻛﺒﺎﺩ‪.‬‬
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‫ﺇﻥ ﻛﺎﻧﺖ ﻓﺎﺋﺪﺓ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻔﺮﺩ ﻓﺎﺋﺪﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻓﻔﻮﺍﺋﺪﻫﺎ ﻟﻸﻣﺔ ﲨﺔ‪،‬‬
‫ﻟﺬﺍ ﻓﺎﻥ ﺃﺿﺮﺍﺭ ﻋﺪﻡ ﺍﻟﺰﻭﺍﺝ ﻋﺪﻳﺪﺓ‪ ،‬ﻣﺜﻠﻪ ﰲ ﺫﻟﻚ ﻣﺜﻞ ﺍﻟﺰﻭﺍﺝ ﺍﻟﻔﺎﺷﻞ ﺣﻴﺚ‬
‫ﺗﺼﺒﺢ ﺍﻟﻔﺘﺎﺓ ﺑﺎﺋﺴﺔ ﻭﺍﻟﺸﺎﺏ ﺿﺎﺋﻌﹰﺎ‪ .‬ﻭﻫﻮ ﻣﺮﺽ ﻳﻨﺨـﺮ ﰲ ﺟـﺴﺪ ﺍﻷﻣـﺔ‬
‫ﻛﺎﻟﻜﻮﻟﲑﺍ‪.‬‬
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‫ﺍﻷﺳﺮﺓ ﺍﳌﺆﺳﺴﺔ ﻋﻠﻰ ﺃﺳﺲ ﻣﺘﻴﻨﺔ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﻫﻲ ﻋﺶ ﺗﺮﻓـﺮﻑ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻌﺎﺩﺓ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﻭﺣﺠﺮ ﺍﻟﺰﺍﻭﻳﺔ ﻟﺒﻘﺎﺀ ﺍﻷﻣﺔ ﻭﺩﻭﺍﻣﻬﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﺘﲔ‬
‫ﻭﻣﺪﺭﺳﺔ ﻣﺒﺎﺭﻛﺔ ﲣﺮﺝ ﺃﻓﺮﺍﺩﹰﺍ ﺫﻭﻱ ﺃﺧﻼﻕ ﻓﺎﺿﻠﺔ‪.‬‬
‫ﻭﺍﻷﻣـﻢ ﺍﻟﱵ ﺟﻌﻠﺖ ﺃﺳـﺮﻫﺎ ﲟﺜـﺎﺑـﺔ ﻣﺪﺍﺭﺱ ﻣﺒﺎﺭﻛـﺔ ﻭﻣﺜﻤـﺮﺓ‪،‬‬
‫ﻭﺟﻌﻠﺖ ﻣﺪﺍﺭﺳـﻬﺎ ﺑـﺪﻑﺀ ﺍﻟﺒﻴﻮﺕ ﺗﻜﻮﻥ ﻗـﺪ ﺃﳒﺰﺕ ﺃﻓﻀﻞ ﺣﺮﻛﺎ‪‬ـﺎ‬
‫ﺍﻹﺻـﻼﺣﻴﺔ‪ ،‬ﻭﺃﻣﻨﺖ ﺳـﻌﺎﺩﺓ ﻭﻃﻤﺄﻧﻴﻨﺔ ﺃﺟﻴـﺎﳍﺎ ﺍﻟﻘﺎﺩﻣﺔ‪.‬‬
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‫ﺍﻷﻣﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﳎﻤﻮﻉ ﺍﻟﻌﺎﺋﻼﺕ ﻭﺍﻷﺳﺮ‪ .‬ﻟﺬﺍ ﻓﺎﻷﻣﺔ ﺍﻟﱵ ﲤﻠـﻚ ﺑﻴﻮﺗـﹰﺎ‬
‫ﺻﺎﳊﺔ ﺗﻜﻮﻥ ﺻﺎﳊﺔ‪ ،‬ﻭﺍﻟﱵ ﲤﻠﻚ ﺑﻴﻮﺗﹰﺎ ﻓﺎﺳﺪﺓ ﺗﻜﻮﻥ ﻓﺎﺳﺪﺓ‪ .‬ﻭﻳﺎ ﻟﻴﺖ ﺍﻟﺬﻳﻦ‬
‫ﻳﺮﻭﻣﻮﻥ ﺻﻼﺡ ﺍﻷﻣﺔ ﻳﺒﺪﺃﻭﻥ ﺑﺈﺻﻼﺡ ﺍﻷﺳﺮ ﻭﺍﻟﺒﻴﻮﺕ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺁﺧﺮ‪.‬‬
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‫ﺍﻟﺒﻴﺖ ﻳﻜﻮﻥ ﺑﻴﺘﹰﺎ ﺣﺴﺐ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ‪ .‬ﺃﻓﺮﺍﺩ ﺍﻟﺒﻴﺖ ﻳﻜﻮﻧﻮﻥ‬
‫ﺳﻌﺪﺍﺀ ﺑﻨﺴﺒﺔ ﻣﺎ ﻳﺘﺤﻠﻮﻥ ﺑﻪ ﻣﻦ ﺻﻔﺎﺕ ﻭﻣﻦ ﻗﻴﻢ ﺇﻧﺴـﺎﻧﻴﺔ‪ .‬ﺃﺟﻞ! ﻧـﺴﺘﻄﻴﻊ‬

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‫ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻹﻧﺴﺎﻥ ﺑﻔﻀﻞ ﺑﻴﺘﻪ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻌﻴﺶ ﻛﺈﻧﺴﺎﻥ‪ .‬ﻭﺍﻟﺒﻴﺖ ﻳﻜﻮﻥ ﺑﻴﺘـﹰﺎ‬
‫ﺑﺎﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﻇﻠﻪ‪.‬‬
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‫ﺍﻟﺒﻴﺖ ﺃﻣﺔ ﺻﻐﲑﺓ‪ ،‬ﻭﺍﻷﻣﺔ ﺑﻴﺖ ﻛﺒﲑ‪ .‬ﻭﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳـﻨﺠﺢ ﰲ ﺇﺩﺍﺭﺓ‬
‫ﺑﻴﺖ ‪-‬ﻛﺒﲑﹰﺍ ﻛﺎﻥ ﺃﻡ ﺻﻐﲑﹰﺍ‪ -‬ﺇﺩﺍﺭﺓ ﺻﺤﻴﺤﺔ ﻭﻳﺮﺗﻔﻊ ﺑﺄﻓﺮﺍﺩ ﺫﻟﻚ ﺍﻟﺒﻴـﺖ ﺇﱃ‬
‫ﺍﳌﺴﺘﻮﻯ ﺍﻹﻧﺴﺎﱐ ﺍﻟﻼﺋﻖ ﻳﺴﺘﻄﻴﻊ ﺑﺒﺬﻝ ﺟﻬﺪ ﺻﻐﲑ ﺍﻟﻘﻴﺎﻡ ﺑﺈﺩﺍﺭﺓ ﻣﺆﺳـﺴﺎﺕ‬
‫ﺃﻛﱪ ﺇﺩﺍﺭﺓ ﻧﺎﺟﺤﺔ‪.‬‬
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‫ﺍﻟﻔﻮﺿﻰ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺑﻴﺖ ﻳﺪﻝ ﻋﻠﻰ ﻓﻮﺿﻰ ﺳﺎﻛﻨﻴﻪ ﻭﻋﻠﻰ ﺑﺆﺱ ﺍﻟﺒﻨﻴـﺔ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﻋﻨﺪﻫﻢ‪ .‬ﻛﻤﺎ ﺃﻥ ﻭﺳـﺎﺧﺔ ﺍﻟﺸﻮﺍﺭﻉ ﻭﺍﻷﺯﻗﺔ ﻭﺍﻟﺪﻛﺎﻛﲔ ﻭﺍﻟﺒﻴـﻮﺕ‬
‫ﰲ ﺃﻱ ﻣﺪﻳﻨﺔ ﻭﻋﺪﻡ ﺍﻧﺘﻈﺎﻣﻬﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻋﺘﻼﻝ ﺃﻣﺰﺟﺔ ﻛﺎﺩﺭ ﻣﺆﺳﺴﺔ ﺍﻟﺒﻠﺪﻳﺔ ﻓﻴﻬﺎ‪.‬‬

‫ﺍﻟﻄﻼﻕ ‪‬‬
‫ﺍﻟﻄﻼﻕ ﻫﻮ ﺧﺮﻭﺝ ﺍﳌﺮﺀ ﻣﻦ ﻗﻴﺪ ﺍﻟﻨﻜﺎﺡ‪ .‬ﻭﻣﻦ ﺍﻟﻨﺎﺩﺭ ﺃﻥ ﻳﻜﻮﻥ ﺳـﺒﺒﹰﺎ ﰲ‬
‫ﺍﻟﺮﺍﺣﺔ ﻭﺍﳍﺪﻭﺀ‪ ،‬ﺇﺫ ﳚﺮ ﺍﻟﺸﻘﺎﺀ ﻭﺍﻟﺴﻔﺎﻟﺔ ﰲ ﺃﻋﻘﺎﺑﻪ‪.‬‬
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‫ﺍﻟﻄﻼﻕ ﰲ ﻧﻈﺮ ﺍﻟﺪﻳﻦ ﻫﻮ ﺃﺑﻐﺾ ﺍﳊﻼﻝ‪ .‬ﻭﻟﻜﻦ ﺑﺪﺭﺟﺔ ﺑﻐـﺾ ﻭﻗﻮﻋـﻪ‬
‫ﻳﻜﻮﻥ ﻣﻨﻌﻪ ﻏﲑ ﻃﺒﻴﻌﻲ ﻭﻏﲑ ﻓﻄﺮﻱ‪ .‬ﺇﻥ ﲡﺎﻫﻞ ﺿﺮﻭﺭﺍﺕ ﺍﻟﻄﻼﻕ ﻫﻮ ﻋـﺪﻡ‬
‫ﻣﻌﺮﻓﺔ ﲟﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺧﻮﺍﺹ ﻫﺬﻩ ﺍﳌﺎﻫﻴﺔ‪ .‬ﻷﻥ ﺗﻮﻗﻊ ﺍﻣﺘﺰﺍﺝ ﻛﻞ ﺯﻭﺟﲔ ﻣﻊ‬
‫ﺑﻌﻀﻬﻤﺎ ﺗﻮﻫﻢ ﺳﻄﺤﻲ ﺑﺄﻥ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﻓﻄﺮﺓ ﻭﺍﺣﺪﺓ ﻭﻃﺒﻊ ﻭﺍﺣﺪ ﻭﻣـﺰﺍﺝ‬
‫ﻭﺍﺣﺪ ﻭﺳﻠﻮﻙ ﻭﺍﺣﺪ‪ .‬ﻭﻫﺬﺍ ﺳﺬﺍﺟﺔ ﰲ ﺍﻟﺘﺼﻮﺭ‪.‬‬
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‫ﻛﻞ ﻃﻼﻕ ﻣﺰﺍﺟﻲ ﻧﺪﻡ ﻟﻠﻤﻄﻠﻖ ﻭﻇﻠﻢ ﻟﻠﻤﻄﻠﻘﺔ ﻭﻣﺼﺪﺭ ﺷـﻘﺎﺀ ﻷﻓـﺮﺍﺩ‬
‫ﺍﻷﺳﺮﺓ ﻳﺪﻭﻡ ﻃﻮﺍﻝ ﺍﳊﻴﺎﺓ ﻛﻨـﺰﻳﻒ ﺟﺮﺡ ﻏﲑ ﻣﻨﺪﻣﻞ‪.‬‬
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 ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﲟﺜﺎﺑﺔ ﻋﻤﻠﻴﺔ ﺟﺮﺍﺣﻴﺔ ﻟﻌﻀﻮ ﻣﺮﻳﺾ‪ ،‬ﻓﺈﻥ ﻗﻴﺎﻡ ﺍﻟﺰﻭﺍﺝ ﻋﻠﻰ‬
‫ﺃﺳﺲ ﻣﻨﻄﻘﻴﺔ ﻭﺭﺑﻄﻪ ﺑﺸﺮﻭﻁ ﻣﺘﻴﻨﺔ ﺿﺮﻭﺭﺓ ﻗﺼﻮﻯ‪ .‬ﻟﺬﺍ ﻓﻘﺒﻞ ﺍﻟﻄﻼﻕ ﺍﻟـﺬﻱ‬
‫ﻳﻬﺪﻡ‪ ،‬ﻭﻗﺒﻞ ﻣﻨﻊ ﺍﻟﻄﻼﻕ ﺍﻟﺬﻱ ﻳﺴﺤﻖ ﺍﻟﻮﺟﺪﺍﻥ ﻋﻠﻴﻨﺎ ﺍﻟﻘﻴـﺎﻡ ﺑﺘـﺄﻣﲔ ﺯﻭﺍﺝ‬
‫ﻳﺴﻮﺩﻩ ﺍﻟﺘﻔﺎﻫﻢ ﻭﺍﻟﻮﺋﺎﻡ ﻭﻋﺪﻡ ﺍﻟﺘﻔﺮﻳﻂ ﺑﺎﻟﺸﺮﻭﻁ ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﻣﺜﻞ‬
‫ﻫﺬﺍ ﺍﻟﺰﻭﺍﺝ‪.‬‬
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‫ﻟﻘﺪ ﺟﺮﺑﺖ ﺍﻟﺪﻧﻴﺎ ﻃﻮﺍﻝ ﻋﺼﻮﺭ ﻋﺪﻳﺪﺓ ﺇﺟﺒﺎﺭ ﺍﻷﺯﻭﺍﺝ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﺿـﻮﻥ‬
‫ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﻟﺰﻭﺍﺝ ﺑﺎﻟﻌﻴﺶ ﻣﻌﹰﺎ‪ .‬ﻭﺫﻟﻚ ﲟﻨﻊ ﺍﻟﻄﻼﻕ ﺃﻭ ﺭﺑﻄﻪ ﺑﺸﺮﻭﻁ ﻣﺴﺘﺤﻴﻠﺔ‪.‬‬
‫ﻭﺟﺮﺑﺖ ﺩﻧﻴﺎ ﺃﺧﺮﻯ ﺍﺳﺘﻌﻤﺎﻝ ﺍﳌﺮﺃﺓ ﻛﻤﺘﺎﻉ‪ ،‬ﺗﺆﺧﺬ ﻣﱴ ﺷﺎﺀﻭﺍ ﻭﺗﻄﺮﺡ ﺟﺎﻧﺒﹰﺎ‬
‫ﻣﱴ ﺷﺎﺀﻭﺍ‪ .‬ﺍﻟﺪﻧﻴﺎ ﺍﻷﻭﱃ ﻛﺎﻧﺖ ﻋﺬﺍﺑﹰﺎ ﻟﻠﺮﺟﻞ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﱂ ﺗﻜﻦ ﺗﻨﻈﺮ ﺇﱃ ﺍﳌﺮﺃﺓ‬
‫ﻛﺎﻧﺴﺎﻥ‪.‬‬

‫ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺸﻌﻮﺭ ‪‬‬

‫ﺍﻹﺣﺴﺎﺱ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﻗﺎﺑﻠﻴﺘﻪ ﰲ ﺇﺩﺭﺍﻙ ﻇﺎﻫﺮ ﻭﺑﺎﻃﻦ ﻣﺎ ﻳﺼﻞ ﺇﻟﻴـﻪ‬

‫ﺑﻮﺍﺳﻄﺔ ﺣﻮﺍﺳﻪ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ‪ .‬ﻭﺍﻹﻧﺴﺎﻥ ﺍﳊﺴﺎﺱ ﻫﻮ ﻣﻦ ﻳﺪﺭﻙ ﺷﻴﺌﹰﺎ ﺃﻭ‬
‫ﻋﺪﺓ ﺃﺷﻴﺎﺀ ﻣﻌﹰﺎ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﺩﺭﺍﻙ‪.‬‬
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‫ﺍﻟﻌﻘﻞ ﻫﻮ ﺁﻟﺔ ﺇﺩﺭﺍﻙ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﻮﺟﺪﺍﻥ ﺁﻟﺔ ﺇﺩﺭﺍﻙ ﺍﻟﺮﻭﺡ‪ .‬ﻓﺈﻥ ﺃﻃﻠﻘﻨﺎ ﺻﻔﺔ‬
‫"ﺍﻟﻌﻠﻢ" ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻓﻤﻦ ﺍﳌﻨﺎﺳﺐ ﺇﻃﻼﻕ ﺻﻔﺔ "ﺍﳊﺲ" ﺃﻭ "ﺍﻹﺣﺴﺎﺱ" ﻋﻠﻰ‬
‫ﻼ ﻭﻭﺟﺪﺍﻧﻪ ﻣﻴﺘﹰﺎ ﺇﺩﺭﺍﻙ‬
‫ﺍﻟﺜﺎﱐ‪ .‬ﻟﺬﺍ ﻛﺎﻥ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻋﻘﻠﻪ ﻣﻌﻄ ﹰ‬
‫ﺍﻟﻮﺟﻮﺩ ﺃﻭ ﺍﻹﺣﺴﺎﺱ ﺑﻪ ﻭﻻ ﻣﻌﺮﻓﺔ ﻣﺎ ﳚﺮﻱ ﺣﻮﺍﻟﻴﻪ ﻣﻦ ﺃﻣﻮﺭ ﻭﺣﻮﺩﺍﺙ‪.‬‬
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‫ﺍﻹﺣﺴﺎﺱ ﻣﻦ ﺯﺍﻭﻳﺔ ﻧﻈﺮ ﺍﳊﻜﻤﺔ ﻫﻮ ﺍﻟﻮﺟﺪﺍﻥ ﻭﺍﻟﻀﻤﲑ ﺍﻟﺬﻱ ﻫﻮ ﺁﻟﻴـﺔ‬

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‫ﺇﺩﺭﺍﻙ ﺍﻟﺮﻭﺡ ﻧﻔﺴﻪ‪ ،‬ﻟﺬﺍ ﻓﺎﻹﻧﺴﺎﻥ ﻋﺪﱘ ﺍﻹﺣﺴﺎﺱ ﻫﻮ ﺩﻭﻥ ﻭﺟﺪﺍﻥ‪ .‬ﻭﻣﻦ ﻻ‬
‫ﳝﻠﻚ ﻭﺟﺪﺍﻧﹰﺎ ﻻ ﳝﻠﻚ ﺇﺣﺴﺎﺳﹰﺎ‪ ،‬ﻭﻣﻦ ﻻ ﳝﻠﻚ ﺇﺣﺴﺎﺳﺎ ﻻ ﳝﻠﻚ ﻭﺟﺪﺍﻧﺎ‪.‬‬
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‫ﻭﺍﻹﺣﺴﺎﺱ ﲟﻌﲎ ﺃﺧﺺ ﻫﻮ ﻗﺎﺑﻠﻴﺔ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻭﺑﲔ ﺍﳉﻤـﺎﻝ‬
‫ﻭﺍﻟﻘﺒﺢ ﲝﺪﺱ ﺩﺍﺧﻠﻲ ﺣﻴﺚ ﺗﻈﻬﺮ ﻋﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻛـﺜﲑ ﻣـﻦ ﺍﻷﻭﺻـﺎﻑ‬
‫ﻼ ﻋﻨﺪﻣﺎ ﻧﺄﺳﺮ ﺃﻋﺪﺍﺀﻧﺎ ﺃﻧﻘﻮﻡ ﺑﻘﺘﻠﻬﻢ ﺃﻡ ﺑﺎﻟﻌﻔﻮ ﻋﻨﻬﻢ؟ ﻭﻋﻨـﺪﻣﺎ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻓﻤﺜ ﹰ‬
‫ﻳﻠﻮﺛﻮﻥ ﺷﺮﻓﻨﺎ ﺃﻧﻘﻮﻡ ﺑﺘﻠﻮﻳﺚ ﺷﺮﻓﻬﻢ ﺃﻡ ﺑﺎﻟﺘﺼﺮﻑ ﺃﻧﺴﺎﻧﻴﹰﺎ ﳓﻮﻫﻢ؟ ﳓﻦ ﳔﺘـﺎﺭ‬
‫ﻣﻮﻗﻔﻨﺎ ﻫﺬﺍ ﺑﺈﺣﺴﺎﺳﻨﺎ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪.‬‬
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‫ﻳﺘﺮﰉ ﺍﻹﺣﺴﺎﺱ ﺑﺎﳊﻜﻤﺔ ﻭﻳﻨﻤﻮ‪ .‬ﺃﻣﺎ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﺎﺩﻳـﺔ ﻓﺘﻘـﻮﻡ ﺑﺈﻃﻔﺎﺋـﻪ‬
‫ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻪ‪ .‬ﻟﺬﺍ ﻓﺎﻟﺬﻳﻦ ﻳﺴﻨﺪﻭﻥ ﻛﻞ ﺷﻲﺀ ﺇﱃ ﺍﻟﻌﻘﻞ ﻻ ﻳـﺪﺭﻛﻮﻥ ﺃﺑـﺪﹰﺍ‬
‫ﺍﻟﻌﺎﱂ ﺍﳌﻀﻲﺀ ﻟﻸﺣﺎﺳﻴﺲ‪.‬‬
‫ﻳﺴﺘﻠﺰﻡ ﺍﻹﺣﺴﺎﺱ ﺍﻟﺼﺎﺩﻕ ﺷﻌﻮﺭﹰﺍ ﺻﺎﻓﻴﹰﺎ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺍﻟﻐـﺮﺽ‪ .‬ﻭﺍﻟـﺸﻌﻮﺭ‬
‫ﺍﻟﺼﺎﺩﻕ ﺍﻟﺼﺎﰲ ﻳﺘﻮﻟﺪ ﻣﻦ ﺇﺣﺴﺎﺱ ﺣﻘﻴﻘﻲ ﻭﺗﺎﻡ‪.‬‬
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‫ﲨﻴﻊ ﺍﻻﻧﺘﺼﺎﺭﺍﺕ ﺍﻟﱵ ﳛﺮﺯﻫﺎ ﻋﺪﳝﻮ ﺍﻟﻮﺟﺪﺍﻥ ﻭﺍﻹﺣـﺴﺎﺱ ﺍﻧﺘـﺼﺎﺭﺍﺕ‬
‫ﺣﻴﻮﺍﻧﻴﺔ ﻭﺣﻠﻘﺎﺕ ﻣﻦ ﺳﻠﺴﻠﺔ ﻓﻀﺎﺋﺢ‪ .‬ﻭﻫﻲ ﺗﻨﺘﻬﻲ ﺩﺍﺋﻤﹰﺎ ﺑﺘﻌﺎﻇﻢ ﺣﺐ ﺍﻟﺬﺍﺕ‬
‫ﻭﺍﻟﻨﻔﺲ ﻭﺑﻀﻤﻮﺭ ﺍﻟﺮﻭﺡ ﻭﺑﺸﻠﻞ ﺍﻟﻮﺟﺪﺍﻥ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﳛﺴﻮﻥ ﰲ ﻭﺟﺪﺍ‪‬ﻢ ﺑﺂﻻﻡ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﻳﺘﻌﺮﺽ ﳍﺎ ﺍﻟﺪﻳﻦ ﻭﺍﻟـﻮﻃﻦ‬
‫ﻭﺍﻷﻣﺔ ﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﺬﻳﻦ ﻋﺸﻘﻮﺍ ﻫﺬﻩ ﺍﻟﻘﻴﻢ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻭﻫﻢ‬
‫ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻴﻀﺤﻮﺍ ﲝﻴﺎ‪‬ﻢ ﰲ ﺳﺒﻴﻠﻬﺎ ﺩﻭﻥ ﺗﺮﺩﺩ‪.‬‬
‫ﺃﻣﺎ ﺍﶈﺮﻭﻣﻮﻥ ﻣﻦ ﺍﻷﺣﺎﺳﻴﺲ ﻭﺍﳌﺸﺎﻋﺮ ﻓﺈ‪‬ﻢ ﻭﺇﻥ ﺗﻜﻠﻤﻮﺍ ﻛـﺜﲑﹰﺍ ﻋـﻦ‬

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‫ﺍﻟﺘﻀﺤﻴﺔ ﺇﻻ ﺃ‪‬ﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻱ ﺗﻀﺤﻴﺔ ﻳﻠﻮﻛﻮ‪‬ﺎ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻣﻬﻤـﺎ‬
‫ﻛﺎﻧﺖ ﺻﻐﲑﺓ‪.‬‬
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‫ﺇﻥ ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﳋﺼﺎﻝ ﺍﻟﱵ ﺗﻌﺪ ﻛﻞ ﺧﺼﻠﺔ ﻣﻨﻬﺎ ﻓﻀﻴﻠﺔ ﺇﻧﺴﺎﻧﻴﺔ ﻗﺎﺋﻤـﺔ‬
‫ﺑﺬﺍ‪‬ﺎ‪ ،‬ﻣﺜﻞ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻟﻌﻤﻞ ﻣﻦ ﺃﺟﻠﻬﻢ ﻭﺇﻥ ﺃﺩﻯ ﺫﻟﻚ ﺇﱃ ﺿﺮﺭ‬
‫ﺷﺨﺼﻲ‪ ،‬ﻭﺍﻟﻌﻴﺶ ﻣﻦ ﺃﺟﻞ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺁﻻﻣﻬـﻢ ﻭﺃﻓـﺮﺍﺣﻬﻢ‪...‬‬
‫ﻭﺟﻮﺩ ﻣﺜﻞ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﻳﺪﻝ ﻋﻠﻰ ﻗﻮﺓ ﺍﻹﺣـﺴﺎﺱ ﺍﻟﺮﻭﺣـﻲ‬
‫ﻋﻨﺪﻫﻢ‪ .‬ﺃﻣﺎ ﺍﶈﺮﻭﻣﻮﻥ ﲤﺎﻣﹰﺎ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺣﺎﺳﻴﺲ ﻓﻠﻦ ﲡﺪ ﻋﻨﺪﻫﻢ ﺧﺼﻠﺔ‬
‫ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﻩ ﺍﳋﺼﺎﻝ‪ .‬ﺃﻣﺎ ﻣﺎ ﻳﻠﻮﺡ ﻋﻨﺪﻫﻢ ﻣﻦ ﺑﻌﺾ ﺃﻣـﺎﺭﺍﺕ ﺍﻟﻔـﻀﻴﻠﺔ‬
‫ﻭﺍﻟﺸﻬﺎﻣﺔ ﻓﻬﻲ ﺃﺷﺒﻪ ﺑﻐﻤﻐﻤﺔ ﻫﺎﻣﺴﺔ ﻟِﻠﺤ ٍﻦ ﳊﻨﻪ ﺁﺧﺮﻭﻥ‪.‬‬
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‫ﺇﻥ ﺗﺮﻗﻲ ﺃﻱ ﺃﻣﺔ ﻭﺗﻘﺪﻣﻬﺎ ﻣﺮﺗﺒﻂ ﺑﺪﺭﺟﺔ ﻭﺣﺪﺓ ﺍﻷﺣﺎﺳﻴﺲ ﻟﺪﻯ ﺃﻓﺮﺍﺩﻫﺎ‬
‫ﻭﺑﺪﺭﺟﺔ ﻋﻤﻖ ﻣﺸﺎﻋﺮﻫﻢ‪ .‬ﻓﺎﻷﻓﺮﺍﺩ ﺍﻟﺬﻱ ﳝﻠﻜﻮﻥ ﺃﺣﺎﺳﻴﺲ ﻋﻤﻴﻘﺔ ﻫﻢ ﺍﻟﺬﻳﻦ‬
‫ﻻ ﻳﺘﺮﺩﺩﻭﻥ ﰲ ﺍﻟﺘﻀﺤﻴﺔ ﺑﺄﺭﻭﺍﺣﻬﻢ ﰲ ﺳﺒﻴﻞ ﻣﺒﺎﺩﺋﻬﻢ‪ .‬ﻓﺈﻥ ﺳـﺪﺕ ﺃﻣـﺎﻣﻬﻢ‬
‫ﺍﻟﺴﺒﻞ ﻭﺃﺳﻘﻂ ﰲ ﺃﻳﺪﻳﻬﻢ ﻓﻘﺪﻭﺍ ﻋﻘﻮﳍﻢ ﺃﻭ ﻣﺎﺗﻮﺍ ﻣﻦ ﺍﳍ ‪‬ﻢ ﻭﺍﻟﻐﻢ‪.‬‬
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‫ﺃﻋﻠﻰ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻹﺣﺴﺎﺱ ﻫﻲ ﺍﻷﺣﺎﺳﻴﺲ ﺍﳌﺘﻮﻟﺪﺓ ﻋﻨﺪ ﺍﻻﻋﺘـﺪﺍﺀ‬
‫ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﻠﻴﺔ‪ ،‬ﺇﺫ ﺗﻘﻮﻡ ‪‬ﺰ ﺍﻷﺭﻭﺍﺡ ﺍﳊﺴﺎﺳﺔ ﻛﺤﻤ‪‬ـﻰ ﺷـﺪﻳﺪﺓ‪،‬‬
‫ﻭﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺃﺳﻢ "ﺍﳊﻤﻴﺔ"‪.‬‬
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‫ﺍﳊﻤﻴﺔ ﻣﻦ ﺃﺑﺮﺯ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﱵ ﲤﻴﺰ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻘﻴﻘﻲ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ‬
‫ﳝﻠﻚ ﻣﻦ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﻻ ﺻﻮﺭ‪‬ﺎ‪ ،‬ﻭﺗﱪﺯ ﺑﺸﻜﻞ ﺁﻻﻡ ﺭﻭﺣﻴﺔ ﻣﱪﺣـﺔ ﻋﻨـﺪﻣﺎ‬
‫ﺗﻨﻘﻠﺐ ﺍﻟﻘﻴﻢ ﰲ ﻭﺳﻂ ﻣﺎ ﺭﺃﺳﹰﺎ ﻋﻠﻰ ﻋﻘﺐ‪.‬‬
‫ﺇﻥ ﲨﻴﻊ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻜﺒﲑﺓ ﺍﻟﱵ ﻋﺎﻧﺖ ﻃﻮﺍﻝ ﺍﻟﺘﺎﺭﻳﺦ ﺑﺪﺀﹰﺍ ﻣﻦ ﺻﺎﺣﺐ ﺃﻋﻠﻰ‬

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‫ﲪﻰ ﺍﻷﻓﻜـﺎﺭ ﰲ ﻋﻘـﻮﳍﻢ ﰲ‬ ‫ﺭﻭﺡ ﻭﺃﲰﺎﻩ ‪ ‬ﺣﱴ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻫﺎﻣﻮﺍ ﻧﺘﻴﺠﺔ ‪‬‬
‫ﺍﻟﱪﺍﺭﻱ ﻭﺍﳉﺒﺎﻝ ﺃﻭ ﰲ ﺍﳌﻐﺎﺭﺍﺕ ﻭﺍﻟﻘﺒﻮﺭ‪ ...‬ﻫﺎﻣﻮﺍ ﻋﻠـﻰ ﻭﺟـﻮﻫﻬﻢ ﻭﻫـﻢ‬
‫ﻳﻜﺎﺩﻭﻥ ﻳﻨﺴﺤﻘﻮﻥ ﻣﻦ ﺛﻘﻞ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺗﻨﺒﺾ ﺑﻜﻞ ﺷﺪﺓ ﰲ ﻋﻘﻮﳍﻢ‪ .‬ﻭﺃﻧـﺎ‬
‫ﺃﻋﺘﻘﺪ ﺃﻥ ﺍﻟﺬﻳﻦ ﺃﻧﺸﺄﻭﺍ ﺃﻓﻀﻞ ﺍﻷﺩﻭﺍﺭ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﻛﺎﻥ ﻫـﺆﻻﺀ ﺍﻷﺑﻄـﺎﻝ‪...‬‬
‫ﺃﺑﻄﺎﻝ ﺍﳊﻤﻴﺔ ﻭﺍﻷﺣﺎﺳﻴﺲ ﺍﻟﻌﻤﻴﻘﺔ‪.‬‬

‫ﺍﻟﺒﺼﲑﺓ ‪‬‬

‫ﺍﻟﺒﺼﲑﺓ ﻫﻲ ﺍﻟﻮﻋﻲ ﺍﻟﻜﺎﻣﻞ ﻟﻜﻞ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻴﺴﺮ ﺍﳌﺸﺎﻫﺪﺓ ﺑﻨﻮﺭ ﺍﻟﻌﻠـﻢ‬
‫ﻭﺍﻟﺘﺠﺮﺑﺔ ﻭﺍﻟﻔﺮﺍﺳﺔ ﻭﺍﻹﺣﺎﻃﺔ ‪‬ﺎ ﺇﺣﺎﻃﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺎﻟﻚ ﳌﺜﻞ‬
‫ﻫﺬﻩ ﺍﻟﺒﺼﲑﺓ ﻣﻨﻔﺘﺤﹰﺎ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ ﻓﺈﻧﻪ ﻳﻌﺪ ﺑﻄﻼ ﻣﻦ ﺃﺑﻄـﺎﻝ ﺍﳊﻘﻴﻘـﺔ‬
‫ﻭﺷﺨﺼﹰﺎ ﳛﺎﻭﻝ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‪.‬‬
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‫ﺍﻟﻌﻘﻞ ﻣﻨﺒﻊ ﻣﻬﻢ ﻟﻠﻌﻠﻢ‪ .‬ﺃﻣﺎ ﺍﻟﺒﺼﲑﺓ ﻓﻤﻨﺒﻊ ﻣﻬﻢ ﻟﻠﻤﻌﺮﻓﺔ ﺃﻭ ﺍﻟﻌﺮﻓﺎﻥ‪ .‬ﻓﺎﻟﺬﻱ‬
‫ﻼ ﻭﻻ ﳝﻠﻚ ﺑﺼﲑﺓ ﻗﺪ ﻳﻌﺮﻑ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﻭﻳﻔﻬﻢ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﺇ ﹼﻻ ﺃﻧﻪ‬ ‫ﳝﻠﻚ ﻋﻘ ﹰ‬
‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺼﻞ ﲟﻌﻠﻮﻣﺎﺗﻪ ﺇﱃ ﺷﻲﺀ‪.‬‬
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‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﺼﲑﺓ ﻣﻌﺮﻓﺔ ﺍﻟﺸﻲﺀ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﺃﻭ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ‪ ،‬ﺇﺫﻥ ﻓﻠـﻴﺲ‬
‫ﺷﺮﻃﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﺷﺨﺺ ﻋﺎﻗﻞ ﺫﺍ ﺑﺼﲑﺓ‪.‬‬
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‫ﺍﻟﻌﻘﻞ ﺍﶈﺮﻭﻡ ﻣﻦ ﺍﻟﺒﺼﲑﺓ ﻳﻜﻮﻥ ﻏﺎﺭﻗﹰﺎ ﰲ ﺍﻟﺘﺮﺩﺩ ﻭﻋﺪﻡ ﺍﻻﺳﺘﻘﺮﺍﺭ‪ .‬ﺃﻣـﺎ‬
‫ﻋﺎﱂ ﺍﻟﺒﺼﲑﺓ ﻓﻬﻮ ﻋﺎﱂ ﺩﺍﻓﺊ ﻭﻣﺴﺘﻘﺮ ﻳﺸﻊ ﻃﻤﺄﻧﻴﻨﺔ ﻭﺃﻣﻨﹰﺎ‪.‬‬
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‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﺼﲑﺓ ﻫﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﺧﲑﺓ ﻹﺩﺭﺍﻙ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟـﺪﻣﺎﻍ‬

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‫ﻓﺈ‪‬ﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻹﺩﺭﺍﻙ ﺍﻟﺮﻭﺡ‪ .‬ﻭﺫﺭﻭﺓ ﺍﻟﺒﺼﲑﺓ ﻫﻲ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﻗـﺎﻝ ﰲ‬
‫ﺕ ﺍﳊﻜﻤ ﹶﺔ ﻓﻘﺪ ﺃﻭﰐ ﺧﲑﹰﺍ ﻛﺜﲑﹰﺍ﴾‪.‬‬
‫ﺣﻘﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﴿ﻭﻣﻦ ‪‬ﻳ ‪‬ﺆ ‪‬‬
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‫ﺍﻟﺬﻳﻦ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺑﺄﻋﻴﻨﻬﻢ ﻓﻘﻂ‪ ،‬ﻻ ﻳﺪﺭﻛﻮﻥ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺇﻻ ﻣﺎ‬
‫ﺗﺮﺍﻩ ﺃﻋﻴﻨﻬﻢ‪ .‬ﺃﻣﺎ ﺃﺻﺤﺎﺏ ﺍﻟﺒﺼﲑﺓ ﻓﻬﻢ ﻳﻨﻘﺒﻮﻥ ﻋﻦ ﺃﺳﺮﺍﺭ ﺍﻷﺷﻴﺎﺀ ﻟﻴﺴﺘﺨﺮﺟﻮﺍ‬
‫ﻣﻨﻬﺎ ﺍﳌﻌﺎﱐ ﻣﺜﻠﻤﺎ ﺗﻘﻮﻡ ﺍﻟﻨﺤﻞ ﲜﻤﻊ ﺭﺣﻴﻖ ﺍﻷﺯﻫﺎﺭ ﻟﺼﻨﻊ ﺍﻟﻌﺴﻞ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﺗﻨﻈﺮ ﺍﻟﻌﲔ ﺗﺮﻯ ﺻﻮﺭ ﺍﻷﺷﺨﺎﺹ ﻭﺳﻴﻤﺎﺀﻫﻢ ﻭﻗﺎﻣﺎ‪‬ﻢ‪ .‬ﺃﻣﺎ ﺍﻟﺒـﺼﲑﺓ‬
‫ﻓﺘﺤﺪﺱ ﻭﺭﺍﺀ ﻛﻞ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ ﺍﻷﺧﻼﻕ ﻭﺍﻟﻔﻀﻴﻠﺔ ﻭﺩﺭﺟﺔ ﺍﻟﻨﻀﺞ ﺍﻟﺮﻭﺣﻲ ﻓﻴﻬﻢ‪.‬‬
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‫ﺍﻟﻌﻴﻮﻥ ﺗﺮﻯ ﰲ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳊﻮﺍﺩﺙ ﻭﺟﻮﻫﻬﺎ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﺟﻮﺍﻧﺒﻬﺎ ﺍﳌﺎﺩﻳﺔ‪ .‬ﺃﻣﺎ‬
‫ﺍﻟﺒﺼﲑﺓ ﻓﺘﺮﻯ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺒﺎﻃﻨﻴﺔ ﳍﺎ ﻣﺜﻞ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﻔﺎﺋﺪﺓ ﻭﺍﶈﺘﻮﻯ‪.‬‬
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‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺒﺼﲑﺓ ﻻ ﺗﻌﲏ ﺍﻟﻌﻘﻞ ﻓﻬﻲ ﻟﻴﺴﺖ ﺍﻟﺘﻔﻜﲑ ﺃﻳﻀﺎ‪ .‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻔﻜـﺮ‬
‫ﻳﺘﺠﺎﻭﺯ ﺍﻟﻌﻘﻞ ﻭﲦﺮﺍﺕ ﺍﻟﻌﻘﻞ‪ ،‬ﻛﺬﻟﻚ ﻓﺎﻟﺒﺼﲑﺓ ﻧﻌﻤﺔ ﻭﻣﻠﻜﺔ ﺇﳍﻴﺔ ﺗﺘﺠﺎﻭﺯ ﺍﻟﻔﻜﺮ‪.‬‬
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‫ﻣﺎ ﳝﻴﺰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﳊﻴﻮﺍﻥ ﻫﻮ ﻛﻮﻧﻪ ﻣﻈﻬﺮﹰﺍ ﻟﻠﺸﻌﻮﺭ ﻭﺍﻟﺒﺼﲑﺓ ﻭﻣـﻦ ﰒ‬
‫ﻼ ﺇﱃ ﺍﳌـﺴﺘﻮﻯ‬ ‫ﺍﻹﳍﺎﻡ ﻭﺍﳊﻜﻤﺔ‪ .‬ﻓﻤﻦ ﺣ‪‬ﺮﻡ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻻ ﻳﻌ ‪‬ﺪ ﻭﺍﺻـ ﹰ‬
‫ﺍﻟﻼﺋﻖ ﺑﺎﻹﻧﺴﺎﻥ ﻣﻬﻤﺎ ﻛﺎﻥ ﺷﻜﻠﻪ ﻭﻣﻈﻬﺮﻩ‪.‬‬

‫ﺍﻟﻔـﻦ ‪‬‬
‫ﺍﻟﻔﻦ ﻣﻦ ﺃﻫﻢ ﺍﻟﻄﺮﻕ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﲰﻮ ﺍﻟﺮﻭﺡ ﻭﺍﳌﺸﺎﻋﺮ‪ .‬ﻭﺍﻟـﺬﻳﻦ ﺿـﻴﻌﻮﺍ‬
‫ﻓﺮﺻﺔ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺎﺑﻠﻴﺎﺕ ﻭﺍﳊﻆ ﺍﻟﺴﻲﺀ ﻳﻌﻴـﺸﻮﻥ‬
‫ﻃﻮﺍﻝ ﺣﻴﺎ‪‬ﻢ ﻛﺄﺷﺨﺎﺹ ﺃﺻﺎ‪‬ﻢ ﺍﻟﺸﻠﻞ ﺍﻟﻨﺼﻔﻲ‪.‬‬
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‫ﺍﻟﻔﻦ ﻣﺜﻞ ﻣﻔﺘﺎﺡ ﺳﺤﺮﻱ ﻳﻔﺘﺢ ﺍﻟﻜﻨﻮﺯ ﺍﻟﺴﺮﻳﺔ ﺍﳌﻜﺘﺸﻔﺔ‪ .‬ﻓﻮﺭﺍﺀ ﺍﻷﺑـﻮﺍﺏ‬
‫ﺍﻟﱵ ﻳﻔﺘﺤﻬﺎ ﺗﻜﺘﺴﻲ ﺍﻷﻓﻜﺎﺭ ﺻﻮﺭﻫﺎ‪ ،‬ﻭﺗﻜﺘﺴﺐ ﺍﳋﻴﺎﻻﺕ ﺃﺟﺴﺎﻣﻬﺎ‪.‬‬
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‫ﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻃﺎﺋﺮ ﻓﻜﺮﻱ ﻳﺄﺧﺬ ﺑﻴﺪ ﺍﻹﻧﺴﺎﻥ ﻟﻜﻲ ﻳـﺴﻴﺢ ﰲ ﺍﻟﺒﺤـﺎﺭ‬
‫ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﱵ ﻻ‪‬ﺎﻳﺔ ﳍﺎ ﻭﰲ ﺃﻋﻤﺎﻗﻬﺎ‪ ،‬ﻭﰲ ﺃﺟﻮﺍﺀ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺰﺭﻗﺎﺀ ﻓﻬﻮ ﺍﻟﻔﻦ‪.‬‬
‫ﻭﺑﻔﻀﻞ ﺍﻟﻔﻦ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻔﺘﺢ ﺃﺷﺮﻋﺘﻪ ﻟﻴﺴﻴﺢ ﰲ ﺃﺟﻮﺍﺀ ﺍﻟـﺴﻤﺎﻭﺍﺕ‬
‫ﻭﺍﻷﺭﺽ ﻓﻴﺼﻞ ﺇﱃ ﻣﺸﺎﻋﺮ ﻭﺣﺪﺱ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪.‬‬
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‫ﺍﻟﻔﻦ ﻣﻦ ﺃﻫﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﱵ ﲢﺎﻓﻆ ﻋﻠﻰ ﺍﳌﺸﺎﻋﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺗﺮﺳﻢ ﳍـﺬﻩ‬
‫ﺍﳌﺸﺎﻋﺮ ﺃﲰﻰ ﺍﻷﻫﺪﺍﻑ ﻭﺗﺰﻳﺪ ﻣﻦ ﻋﻤﻖ ﺍﳌﺸﺎﻋﺮ ﻟـﺪﻯ ﺃﺻـﺤﺎﺏ ﺍﻷﺭﻭﺍﺡ‬
‫ﺍﳊﺴﺎﺳﺔ‪ .‬ﻭﻟﻮﻻ ﺍﻟﻔﻦ ﳊﺮﻣﻨﺎ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﳉﻤﺎﻝ ﺍﻟﺬﻱ ﺃﻭﺟﺪﺗﻪ ﺍﳉﻬﻮﺩ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﳎﺎﻝ ﺍﳌﺪﺍﺧﻠﺔ ﻭﺍﻻﺧﺘﺮﺍﻉ‪ ،‬ﻭﻟﺪﻓﻦ ﰲ ﺍﻟﺘـﺮﺍﺏ ﻛـﻞ ﺍﳌـﺸﺎﻋﺮ‬
‫ﻭﺍﻷﺣﺎﺳﻴﺲ ﺍﻟﻔﻨﻴﺔ ﺍﳌﻠﺘﻬﺒﺔ ﻟﻠﻔﻨﺎﻧﲔ ﺍﻟﻜﺒﺎﺭ‪.‬‬
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‫ﺍﻟﻔﻦ ﻫﻮ ﺍﻟﻠﻮﺣﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﺴﺘﻄﻴﻊ ﺗﺼﻮﻳﺮ ﻗﺪﺭﺓ ﺍﺑﻦ ﺁﺩﻡ ﻭﺃﻋﻤﺎﻗﻪ‪ .‬ﺃﺟﻞ!‬
‫ﻓﺒﻔﻀﻞ ﺍﻟﻔﻦ ﺳﺠﻠﺖ ﺃﻋﻤﻖ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺃﻋﻤـﻖ ﺧﻠﺠـﺎﺕ‬
‫ﺍﻟﺮﻭﺡ ﻭﺣﻔﻈﺖ ﻭﺧﻠﺪﺕ ﻭﻛﺄ‪‬ﺎ ﻣﺴﺠﻠﺔ ﻋﻠﻰ ﺷﺮﻳﻂ‪.‬‬
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‫ﺃﱂ ﳚﻌﻞ ﺍﻟﻔﻦ ‪-‬ﻭﻫﻮ ﻳﺮﺍﻓﻖ ﺍﻹﳝﺎﻥ‪ -‬ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻣﻌﺮﺿﹰﺎ ﻟﻠﺠﻤﺎﻝ ﺑﺎﳌﻌﺎﺑـﺪ‬
‫ﺍﻟﻔﺨﻤﺔ ﻭﺑﺎﳌﻨﺎﺋﺮ ﺍﻟﱵ ﺗﺸﺒﻪ ﺃﺻﺎﺑﻊ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳌﺘﻮﺟﻬﺔ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﺑﻔﻦ ﺍﳊﻔـﺮ‬
‫ﻋﻠﻰ ﺃﺣﺠﺎﺭ ﺍﳌﺮﻣﺮ ﻭﺑﺎﻷﻟﻮﺍﻥ ﻭﺍﻟﺘﺼﺎﻣﻴﻢ ﺍﳉﻤﻴﻠﺔ ﻭﻓﻨﻮﻥ ﺍﳋـﻂ ﻭﺍﻟﺘـﺬﻫﻴﺐ‬
‫ﻭﺍﻟﻨﻘﻮﺵ ﺍﳉﻤﻴﻠﺔ ﲨﺎﻝ ﺃﺟﻨﺤﺔ ﺍﻟﻔﺮﺍﺵ؟‬
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‫ﻳﻈﻬﺮ ﺍﻟﻌﻠﻢ ﺍﳊﻘﻴﻘﻲ ﻧﻔﺴﻪ ﺑﺎﻟﻔﻦ‪ .‬ﻭﻣﻦ ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻱ ﺃﺛﺮ ﻓﲏ ﻻ ﳝﻜـﻦ‬
‫ﺍﻻﺩﻋﺎﺀ ﺑﺄﻧﻪ ﻳﻌﺮﻑ ﺷﻴﺌﹰﺎ ﻛﺜﲑﹰﺍ‪.‬‬
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‫ﺍﻟﻘﺎﺑﻠﻴﺎﺕ ﺍﳊﻴﺔ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﳍﺎ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﺮﻭﺡ ﺍﻟﻔﻦ ﻋﻨﺪﻩ‪ .‬ﻭﻣـﻊ ﺃﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﳋﺎﱄ ﻣﻦ ﺃﻱ ﻗﺎﺑﻠﻴﺔ ﻓﻨﻴﺔ ﻻ ﻳﻌﺪ ﻣﻴﺘﺎﹰ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳ‪‬ﻌﺪ ﺣﻴﹰﺎ ﻛﺬﻟﻚ‪.‬‬
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‫ﺍﻟﺴﺒﺐ ﺍﻟﻜﺎﻣﻦ ﻣﻦ ﲨﻴﻊ ﺍﶈﺎﻭﻻﺕ ﺍﻟﻔﻨﻴﺔ ﺍﻟﱵ ﻻ ﲢﻮﺯ ﺍﻟﻘﺒﻮﻝ ﻣـﻦ ﻗﺒـﻞ‬
‫ﺍﻟﻔﻨﺎﻧﲔ ﺍﻷﺻﻼﺀ ﻫﻮ ﻋﺪﻡ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﺸﻜﻞ ﻭﺍﻟﺮﻭﺡ‪.‬‬
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‫ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺜﻨﺎﺀ ﻭﺍﳌﺪﻳﺢ ﺍﳌﺘﻮﺟﻪ ﺇﱃ ﺃﻱ ﺃﺛﺮ ﻓﲏ ﻻ ﻳﺘﻮﺟﻪ ﺇﱃ ﺻـﺎﺣﺐ‬
‫ﺫﻟﻚ ﺍﻷﺛﺮ‪ ،‬ﺑﻞ ﺇﱃ ﺍﳌﻬﺎﺭﺓ ﻭﺇﱃ ﺍﻟﻔﻦ ﺍﳌﻮﺟﻮﺩ ﰲ ﺭﻭﺣﻪ‪.‬‬
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‫ﺍﻟﻔﻦ ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﳊﺪﻳﺪ ﺃﻏﻠﻰ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻨﺤﺎﺱ ﺃﻏﻠﻰ ﻣﻦ ﺍﻟﱪﻭﻧـﺰ‪.‬‬
‫ﺃﺟﻞ! ﻓﺒﻔﻀﻞ ﺍﻟﻔﻦ ﺗﺼﺒﺢ ﻗﻴﻤﺔ ﺃﺭﺧﺺ ﺍﳌﻌﺎﺩﻥ ﺃﻏﻠﻰ ﻣﻦ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﳌﺎﺱ‪.‬‬
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‫ﻛﻤﺎ ﺃﻥ ﲨﻴﻊ ﺍﻟﻔﻨﻮﻥ ﺍﳉﻤﻴﻠﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻷﻓﻜﺎﺭ ﻫﻲ ﻫﺪﺍﻳﺎ ﺧﺎﻟﺪﺓ ﻣﻦ‬
‫ﻗﺒﻞ ﺃﺻﺤﺎﺏ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻔﻨﺎﻧﺔ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ ﲨﻴﻊ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺍﻟﻮﺳـﺎﺋﻂ ﺍﻟـﱵ‬
‫ﺃﺻﺒﺤﺖ ﻭﺳﻴﻠﺔ ﻭﻭﺍﺳﻄﺔ ﻟﺮﻓﺎﻩ ﺍﻹﻧﺴﺎﻥ ﻭﺳﻌﺎﺩﺗﻪ ﺑﺪﺀﹰﺍ ﻣـﻦ ﺍﻟﻨﻈـﺎﺭﺓ ﺍﻟـﱵ‬
‫ﺗﻜﺴﺐ ﻋﻴﻮﻧﻨﺎ ﺍﻟﻜﻠﻴﻠﺔ ﻗﻮﺓ‪ ،‬ﺇﱃ ﺃﺟﻬﺰﺓ ﺍﻟﻼﺳﻠﻜﻲ ﻭﺍﳍﺎﺗﻒ ﺍﻟﱵ ﺗﻘـﺮﺏ ﻟﻨـﺎ‬
‫ﺍﻷﺻﻮﺍﺕ ﻣﻦ ﺍﳌﺴﺎﻓﺎﺕ ﺍﻟﺒﻌﻴﺪﺓ‪ ،‬ﺇﱃ ﺃﺟﻬﺰﺓ ﺍﻟﺘﻠﻔﺎﺯ ﺍﻟﱵ ﺗﻨﻘﻞ ﺇﱃ ﻏﺮﻓﻨﺎ ﺍﻟﺼﻮﺭ‬
‫ﻣﻦ ﺃﻃﺮﺍﻑ ﺍﻟﻌﺎﱂ‪ ،‬ﺇﱃ ﺍﻟﻘﻄﺎﺭﺍﺕ ﻭﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﺍﻟﻄﻴﺎﺭﺍﺕ ﺍﻟﱵ ﺗﻨﻘﻠﻨﺎ ﻣﻦ ﻣﻜﺎﻥ‬
‫ﺇﱃ ﺁﺧﺮ‪ ،‬ﺇﱃ ﺍﳌﺮﻛﺒﺎﺕ ﺍﻟﻔﻀﺎﺋﻴﺔ ﻭﺍﻷﻗﻤﺎﺭ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺍﻟﱵ ﺗﻘﺪﻡ ﺧﺪﻣﺎﺕ ﺟﻠﻴﻠﺔ‬
‫ﻟﻺﻧﺴﺎﻧﻴﺔ‪ ...‬ﻛﻞ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻂ ﻭﺳﺎﺋﻂ ﻣﻨﻔﺘﺤﺔ ﻋﻠﻰ ﺍﻟﻔﻦ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺁﺛـﺎﺭ‬
‫ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺑﺬﻭﺭ ﺍﻟﻔﻦ ﰲ ﺃﺭﻭﺍﺣﻬﻢ‪.‬‬
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‫ﺍﻷﺭﻭﺍﺡ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻔﻦ ﻭﺍﳌﻨﻐﻠﻘﺔ ﺩﻭﻧـﻪ ﻳـﺴﺘﻮﻱ ﻭﺟـﻮﺩﻫﻢ ﻭﻋـﺪﻡ‬
‫ﻭﺟﻮﺩﻫﻢ‪ ،‬ﻷ‪‬ﻢ ﻟﻴﺴﻮﺍ ﺇ ﹼﻻ ﺃﻓﺮﺍﺩﹰﺍ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺗﻘﺪﱘ ﺃﻱ ﻧﻔﻊ ﻻ ﻷﻧﻔﺴﻬﻢ ﻭﻻ‬
‫ﻟﻌﻮﺍﺋﻠﻬﻢ ﻭﻻ ﻷﻣﺘﻬﻢ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻧﻮﻥ ﺿﺎﺭﻳﻦ ﺃﻳﻀﺎ‪.‬‬

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 ‫ﺍﳊﻴﺎﺓ ﻭﺍﻟﺮﻭﺡ ‪‬‬

‫ﺍﳊﻴﺎﺓ ﺳﺮ ﺇﳍﻲ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﻣﺎﻫﻴﺘﻬﺎ ﺇﻻ ﺍﻟﻮﺍﻗﻔﻮﻥ ﻋﻠﻰ ﺍﻷﺳـﺮﺍﺭ ﺍﻷﳍﻴـﺔ‬

‫ﻭﺍﳌﺪﺭﻛﻮﻥ ﳍﺎ‪ .‬ﺍﳊﻴﺎﺓ ﻋﻴﺶ ﺑﺪﱐ‪ .‬ﻭﺍﳊﻴﻮﻳﺔ ﻭﺍﳊﺮﺍﺭﺓ ﺍﳌﻮﺟـﻮﺩﺓ ﰲ ﺍﻟﺒـﺪﻥ‬
‫ﻣﺴﺄﻟﺔ ﻓﻄﺮﻳﺔ ﲤﺎﻣﺎ‪ ،‬ﻭﲢﺼﻞ ﻧﺘﻴﺠﺔ ﲢﻮﻝ ﺍﻷﻏﺬﻳﺔ ﺍﳌﺄﺧﻮﺫﺓ ﺇﱃ ﺩﻣﺎﺀ ﻭﺣﻴﻮﻳﺔ‪.‬‬
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‫ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﳉﺴﻤﺎﻧﻴﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﻳﻔﺎﺀ ﺣﻖ ﻭﻇﻴﻔﺘـﻬﺎ ﰲ ﻣـﺴﺘﻮﻯ‬
‫ﺍﳊﺮﻛﺔ ﻭﺍﳊﻴﻮﻳﺔ ﻭﺃﺩﺍﺀ ﺑﻌﺾ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺒﺪﻧﻴﺔ‪ .‬ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻻ ﳜﺘﻠـﻒ‬
‫ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﳊﻴﻮﺍﻥ‪ .‬ﺃﻣﺎ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻓﻬﻲ ﺍﳊﻴﺎﺓ ﺍﳌﻨﻔﺘﺤـﺔ‬
‫ﻋﻠﻰ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻹﺩﺭﺍﻙ ﻭﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ‪.‬‬
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‫ﺍﳊﻴﺎﺓ ﻻ ﺗﻌﲏ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﻬﻲ ﻋﻴﺶ ﺟﺴﻤﺎﱐ‪ .‬ﺃﻣﺎ ﺍﻟﺮﻭﺡ ﻓﻬﻮ ﻻ ﻳﺘﺠﺰﺃ ﻭﻻ‬
‫ﻳﺘﺤﻠﻞ‪ ،‬ﻭﳜﺘﻠﻒ ﻋﻦ ﺍﳉﻮﺍﻫﺮ ﺍﳌﺎﺩﻳﺔ‪ .‬ﻓﻬﻮ ﻭﺟﻮﺩ ﻟﻄﻴﻒ ﻭﻣﺸﺎﻋﺮ ﻣﻦ ﻋـﺎﱂ‬
‫ﺍﻷﻣﺮ‪ .‬ﺍﻟﺮﻭﺡ ﻣﺘﻌﻠﻖ ﺑﺎﳉﺴﻢ ﻃﻮﺍﻝ ﺍﳊﻴﺎﺓ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﻔﺎﺭﻕ ﺍﳉـﺴﻢ ﺗﻨﻄﻔـﺊ‬
‫ﺍﳊﻴﺎﺓ‪ .‬ﺃﻣﺎ ﺍﻟﺮﻭﺡ ﻓﻴﺒﻘﻰ ﺑﻔﻀﻞ ﺍﷲ ﻭﺇﺑﻘﺎﺋﻪ ﻟﻪ ﺣﻴﺎ ﺇﱃ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ‪.‬‬
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‫ﻣﻨﺒﻊ ﺍﳊﻴﺎﺓ ﻫﻮ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻭﻟﻪ ﺃﺑﻌﺎﺩ ﻃﺒﻴﻌﻴﺔ‪ .‬ﺃﻣﺎ ﺍﻟﺮﻭﺡ ﻓﻨﻔﺤـﺔ ﺇﳍﻴـﺔ ﺫﺍﺕ‬
‫ﻫﻮﻳﺔ ﺗﻌﻠﻮ ﻓﻮﻕ ﺍﻟﻄﺒﻴﻌﺔ‪ .‬ﺍﳊﻴﺎﺓ ﳍﺎ ﺧﺎﲤﺔ ﻭﻫﻲ ﺍﳌﻮﺕ‪ .‬ﺃﻣﺎ ﺍﻟﺮﻭﺡ ﻓﻬﻮ ﺃﺑـﺪﻱ‬
‫ﻭﺧﺎﻟﺪ‪.‬‬
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‫ﺍﻟﺮﻭﺡ ﻭﺟﻮﺩ ﻣﺪﺭﻙ ﻭﺫﻭ ﺷﻌﻮﺭ ﻭﻣﺮﻳﺪ ﻳﺘﺠﺎﻭﺯ ﺃﻟﻴﺔ ﺍﻟـﺪﻣﺎﻍ ﻭﻳـﺴﻤﻮ‬
‫ﻋﻠﻴﻬﺎ‪ .‬ﺃﻣﺎ ﻋﻼﻗﺘﻪ ﺑﺎﻟﺒﺪﻥ ﻓﻌﻼﻗﺔ ﺟﻮﺍﺭ ﻣﺆﻗﺘﻪ‪ ،‬ﻭﻋﻼﻗﺔ ﻭﺣﺪﺓ ﻗﺪﺭﻳﺔ‪.‬‬
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‫ﺍﻟﺮﻭﺡ ﻃﺎﺋﺮ ﺧﺎﻟﺪ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺘﺤﻠﻴﻖ ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺟﻬﻨﻢ ﺃﻭ ﺇﱃ ﺍﳉﻨﺔ ﺩﻭﻥ‬
‫ﺃﻥ ﻳﺘﺄﺛﺮ ﺑﺎﳌﻮﺕ‪ ،‬ﻓﻴﻘﻔﺰ ﻓﻮﻕ ﺣﻔﺮﺓ ﺍﻟﻘﱪ‪ .‬ﺍﻟﺮﻭﺡ ﻛﺎﺋﻦ ﻳﺴﺘﻄﻴﻊ ﲡﺎﻭﺯ ﺣﻔـﺮﺓ‬
‫ﺍﻟﻘﱪ ﺑﻜﻞ ﺳﻬﻮﻟﺔ ﺩﻭﻥ ﺃﻥ ﻳﺘﺄﺛﺮ ﺑﺎﳌﻮﺕ‪ ،‬ﻛﺬﻟﻚ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻋﻮﺍﺋﻖ‬
‫ﺍﻟﱪﺯﺥ ﻭﺍﶈﺸﺮ ﻟﻴﻠﺘﺤﻖ ﺑﺎﳊﻴﺎﺓ ﺍﳋﺎﻟﺪﺓ ﰲ ﺟﻬﻨﻢ ﺃﻭ ﰲ ﺍﳉﻨﺔ‪.‬‬
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‫ﻳﻈﻬﺮ ﺍﻟﺮﻭﺡ ﺃﺣﻴﺎﻧﹰﺎ ﰲ ﺻﻮﺭﺓ ﺇﻧﺴﺎﻥ ﺃﻭ ﰲ ﺷﻜﻞ ﻃﻴﻒ ﻟﻄﻴﻒ ﺃﻭ ﺑﺸﻜﻞ‬
‫ﺟﻮﻫﺮ ﺁﺧﺮ ﰲ ﻣﺮﺍﻳﺎ ﻋﺎﱂ ﺍﳌﺜﺎﻝ ﺃﻭ ﰲ ﺍﻟﺮﺅﻯ ﻭﺍﻷﺣﻼﻡ‪ .‬ﻭﻳﻜﻮﻥ ﻛﺎﳌﻼﺋﻜـﺔ‬
‫ﻋﻼﻣﺔ ﳝ ٍﻦ ﻭﺑﺮﻛﺔ‪ ،‬ﺃﻭ ﻣﻠﻮﺛﺎ ﺑﺎﻟﺸﺮ ﻭﺑﺎﻟﻨﻘﺎﺋﺺ ﻛﺎﻟﺸﻴﺎﻃﲔ‪.‬‬
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‫ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﺗﺴﲑ ﻓﻴﻬﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﳊﻴﺎﺓ ﺍﳉـﺴﺪﻳﺔ‬
‫ﺟﻨﺒﹰﺎ ﺇﱃ ﺟﻨﺐ‪ .‬ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺗﻜﻮﻥ ﲟﺜﺎﺑﺔ ﺍﻟﺒﺬﺭﺓ ﺍﻟﱵ ﺗﺘﺤﻮﻝ ﺇﱃ ﺳﻨﺒﻠﺔ ﰲ‬
‫ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﰒ ﺇﱃ ﺳﻨﺎﺑﻞ ﻣﺘﻌﺪﺩﺓ ﻭﻋﻨﺎﻗﻴﺪ ﰲ ﺣﻴﺎﺓ ﺍﳉﻨﺔ‪.‬‬
‫ﻟﻘﺪ ﺃﻭﺩﻋﺖ ﻟﻨﺎ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻛﺄﻣﺎﻧﺔ ﻣﻨﺬ ﻭﻻﺩﺗﻨﺎ ﻣﺘﻌﺎﻧﻘﺔ ﻣـﻊ ﺍﳊﻴـﺎﺓ‬
‫ﺍﳊﻴﻮﺍﻧﻴﺔ ﻟﻜﻲ ﻧﻘﻮﻡ ﺑﺘﻨﻤﻴﺘﻬﺎ ﻭﺭﻋﺎﻳﺘﻬﺎ‪ .‬ﻭﺳﺘﺒﻘﻰ ﻫﺬﻩ ﺍﻷﻣﺎﻧﺔ ﰲ ﻋﻬﺪﺗﻨﺎ ﺣـﱴ‬
‫ﺍﻧﻘﻄﺎﻉ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺒﺪﻥ‪.‬‬
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‫ﻟﻺﻧﺴﺎﻥ ﻋﻼﻗﺔ ﺑﺎﳊﻴﻮﺍﻥ ﲝﻴﺎﺗﻪ ﺍﳊﻴﻮﺍﻧﻴﺔ‪ ،‬ﻭﻋﻼﻗﺔ ﺑﺎﳌﻼﺋﻜﺔ ﲝﻴﺎﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ‪.‬‬
‫ﻓﻤﻦ ﺍﺳﺘﻐﻞ ﻗﺎﺑﻠﻴﺎﺗﻪ ﻭﺍﺳﺘﻌﺪﺍﺩﺍﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﻓﻴﻪ ﺍﻗﺘﺮﺏ ﻣﻦ ﺍﳌﻼﺋﻜـﺔ‪،‬‬
‫ﻭﻣﻦ ﺃﳘﻠﻬﺎ ﺃﻭ ﺍﺳﺘﻐﻠﻬﺎ ﺍﺳﺘﻐﻼ ﹰﻻ ﺳﻴﺌﹰﺎ ﻭﺟﻌﻠﻬﺎ ﺃﺩﺍﺓ ﻫﺪﻡ ﻭﲣﺮﻳﺐ ﻓﻬﻮ ﻳﺴﻘﻂ‬
‫ﺇﱃ ﻣﺮﺗﺒﺔ ﺃﺩﱏ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺷﺒﻴﻬﺎ ﺑﺎﻟﺸﻴﻄﺎﻥ‪.‬‬
‫ﺍﻟﺸﻌﻮﺭ ﺍﳊﺴﺎﺱ ﻭﺍﻟﺼﻔﺎﺀ ﻧﺘﻴﺠﺔ ﻟﻠﺤﻴﺎﺓ ﺍﻟﻘﻠﺒﻴﺔ‪ .‬ﻻ ﺗﻮﺟﺪ ﺃﻱ ﺣﻴﺎﺓ ﻗﻠﺒﻴـﺔ‬
‫ﻓﻴﻤﻦ ﻻ ﳛﻴﺎ ﺣﻴﺎﺓ ﺟﺪﻳﺔ‪ .‬ﻭﺑﻜﺎﺀ ﻫﺆﻻﺀ ﻟﻴﺲ ﺇﻻ ﻛﺬﺑﺔ‪.‬‬

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 ‫ﺍﻟﻄﺒﻴﻌﺔ ‪‬‬

‫ﺍﻟﻄﺒﻴﻌﺔ ﺑﺎﳌﻌﲎ ﺍﻟﻌﺎﻡ ﻫﻲ ﺍﻟﻮﺟﻮﺩ ﺑﺄﻛﻤﻠﻪ ﻭﲞﺼﺎﺋﺼﻪ ﻭﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ‬

‫ﺍﳋﻠﻖ‪ .‬ﺃﻣﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻓﻴﺄﰐ ﲟﻌﲎ ﺍﳌﺰﺍﺝ ﻭﺍﻟﻄﺒﻊ ﻭﺍﻟﺴﻠﻮﻙ‪ .‬ﻭﻋﻠﻰ ﺃﻱ ﺣـﺎﻝ‬
‫ﻓﺈﻧﻚ ﺇﻥ ﺗﻨﺎﻭﻟﺘﻬﺎ ﻣﻦ ﺃﻱ ﺟﺎﻧﺐ ﺃﻭ ﻣﻦ ﺃﻱ ﺯﺍﻭﻳﺔ ﻓﻠﻴﺴﺖ ﺇﻻ ﻧﻘﺸﹰﺎ ﻣﻦ ﻳـﺪ‬
‫ﺻﺎﺣﺐ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻼ‪‬ﺎﺋﻴﺔ ﻭﻗﺎﻧﻮﻧﹰﺎ ﻭﺿﻌﺘﻪ ﻳﺪ ﺍﻟﻘﺪﺭﺓ ﺍﳋﺎﻟﻘﺔ ﻭﻛﺘﺎﺑـﹰﺎ ﻳﻨﻄـﻖ‬
‫ﲝﻜﻤﺘﻪ ﺟﻞ ﻭﻋﻼ‪ .‬ﻭﺍﻟﻄﺒﻴﻌﺔ ﻣﺜﻠﻬﺎ ﻣﺜﻞ ﺍﳌﺎﺩﺓ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﳊﺲ ﻭﻣﻦ ﺍﻟـﺸﻌﻮﺭ‬
‫ﻭﻣﻦ ﺍﻹﺩﺭﺍﻙ‪ .‬ﻟﺬﺍ ﻓﻬﻲ ﺗﻨﻄﻖ ﻭﺗﺸﻬﺪ ﺑﻜﻞ ﺍﳌﺨﻠﻮﻗـﺎﺕ ﺍﳌﻮﺟـﻮﺩﺓ ﻭﺑﻜـﻞ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﻋﻨﺪﻫﺎ ﻭﺍﻟﱵ ﺗﺘﻄﻠﺐ ﻋﻠﻤﹰﺎ ﻭﺇﺭﺍﺩﺓ ﻭﺗﻘﺪﻳﺮﹰﺍ ﻭﺗﺼﻤﻴﻤﹰﺎ ﻧﺮﺍﻫﺎ‬
‫ﺗﻨﻄﻖ ﺑﻌﺠﺰﻫﺎ ﻭﺑﻔﻘﺮﻫﺎ‪ ،‬ﺃﻱ ﺃ‪‬ﺎ ﺗﺸﲑ ﻭﺗﻌﻠﻦ ﺑﻜﻞ ﻭﺿﻮﺡ ﻋﻦ ﻭﺟﻮﺩ ﻋﻠـﻢ‬
‫ﳏﻴﻂ ﳛﲑ ﺍﻟﻌﻘﻮﻝ ﻭﻗﺪﺭﺓ ﺷﺎﻣﻠﺔ ﻭﺭﺍﺀﻫﺎ‪.‬‬
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‫ﻭﲟﺎ ﺃﻥ ﺍﻟﻄﺒﻴﻌﺔ ﻫﻲ ﻧﺘﻴﺠﺔ ﻟﻠﺨﻮﺍﺹ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺧﻠﻘﻬﺎ ﻟﺬﺍ‬
‫ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻗﺒﻞ ﺍﳌﺎﺩﺓ ﻷﻥ ﻭﺟﻮﺩﻫﺎ ﻣﺪﻳـﻦ ﳍﺎ‪ .‬ﺇﺫﻥ ﺃﻻ ﻳﻜﻮﻥ ﺇﺳـﻨﺎﺩ‬
‫ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻮﺍﺩﺙ ﺇﻟﻴﻬﺎ ﻭﺍﻟﻘﻴـﺎﻡ ﺑﺘﻔﺴﲑ ﻛﻞ ﺷﻲﺀ ‪‬ﺎ ﳏﺎﻭﻟﺔ ﺧﺪﺍﻉ ﻭﺗﻀﻠﻴﻞ؟‬
‫ﻼ‪ -‬ﺑـﺎﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬ ‫ﺇﻥ ﺍﻟﺬﻳﻦ ﳍﻢ ﺃﻱ ﺍﻃﻼﻉ ‪-‬ﻣﻬﻤﺎ ﻛﺎﻥ ﻗﻠﻴ ﹰ‬
‫ﻼ ﻭﺿﺌﻴ ﹰ‬
‫ﺍﻟﻴﻮﻡ ﻳﻌﻠﻤﻮﻥ ﺟﻴﺪﹰﺍ ﺃﻥ ﺍﻟﻄﺒﻴﻌﺔ ﻋﻤﻴﺎﺀ ﻭﺻﻤﺎﺀ ﻭﺃ‪‬ﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺧﻠﻖ ﺃﻱ ﺷﻲﺀ‪.‬‬
‫ﻟﺬﺍ ﻓﺈﻥ ﳏﺎﻭﻟﺔ ﺇﺣﻼﳍﺎ ﳏﻞ ﺍﳋﺎﻟﻖ ﻭﳏﻞ ﻗﺪﺭﺗﻪ ﻟﻴﺲ ﺇﻻ ﻧﻮﻋﺎ ﻣﻦ ﺍﻟﺘﻌـﺼﺐ‬
‫ﺍﻷﺧﺮﻕ ﻟﻠﻜﻔﺮ‪.‬‬
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‫ﻭﻣﻊ ﺃﻥ ﻣﺎﻫﻴﺔ ﺍﻟﻄﺒﻴﻌﺔ ﻣﻌﻠﻮﻣﺔ ﺟﻴﺪﹰﺍ ﻭﻭﺍﺿﺤﺔ ﲤﺎﻣﹰﺎ ﻓﺈﻥ ﺇﻇﻬﺎﺭﻫﺎ ﺑـﺸﻜﻞ‬
‫ﳜﺎﻟﻒ ﻣﺎﻫﻴﺘﻬﺎ ﻭﺗﻘﺪﳝﻬﺎ ﺇﱃ ﺍﻷﺟﻴﺎﻝ ﻛﻘﺪﺭﺓ ﺧﺎﻟﻘﺔ ﻟﻴﺲ ﺇ ﹼﻻ ﳐﺎﻟﻔﺔ ﻭﻣﻌﺎﺭﺿﺔ‬
‫ﻟﻠﻌﻠﻮﻡ ﻭﺇﻫﺎﻧﺔ ﻭﲢﻘﲑ ﻟﻜﻞ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﱵ ﻳﻌﺪ ﻛﻞ ﻣﻨـﻬﺎ ﲢﻔـﺔ‬
‫ﻧﺎﺩﺭﺓ ﰲ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺼﻤﻴﻢ‪.‬‬
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‫ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻄﺒﻴﻌﺔ ﻫﻲ ﺍﻟﻮﺟﻮﺩ ﻧﻔﺴﻪ‪ ،‬ﺃﻓﻼ ﻳﺪﺭﻙ ﺍﻟـﺬﻳﻦ ﻳﻘﻮﻟـﻮﻥ "ﺇﻥ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﻫﻲ ﺍﻟﱵ ﺧﻠﻘﺖ" ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﳊﻘﻴﻘﺔ "ﺇﻥ ﺍﻟﻮﺟﻮﺩ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ‬
‫ﻧﻔﺴﻪ ﺑﻨﻔﺴﻪ؟"‬
‫ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺼﺪ ﻣﻦ ﻛﻠﻤﺔ "ﺍﻟﻄﺒﻴﻌﺔ" ﻫﻮ ﺍﳌﺰﺍﺝ ﻭﺍﻟﻄﺒـﻊ ﻭﺍﻟـﺴﺠﺎﻳﺎ‬
‫ﻭﺍﻟﺼﻔﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﻨﻈﺎﻡ‪ ،‬ﻋﻨﺪ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻮﺿﺤﻮﺍ ﻛﻴﻒ ﳝﻜﻦ ﻟﻠﻄﺒﻴﻌﺔ‬
‫ﺃﻥ ﺗﻘﻮﻡ ﲞﻠﻖ ﺍﻷﺷﻴﺎﺀ ﻭﺇﺣﺪﺍﺙ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ ﻫﻲ ﻣﻬﺪ ﻧﺸﺎﻃﻬﻢ ﻭﻋﻠﺔ ﺃﻋﻤﺎﳍﻢ‪,‬‬
‫ﺑﺘﻨﻈﻴﻢ ﺫﻟﻚ ﻛﻠﻪ‪.‬‬

‫ﺍﻟﻌﺒـﺎﺩﺓ ‪‬‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﺍﺳﻢ ﻷﻓﻀﻞ ﺗﻌﺒﲑ ﺣﻮﻝ ﻛﻮﻥ ﺍﷲ ﻣﻌﺒﻮﺩﹰﺍ ﻭﺍﻹﻧﺴﺎﻥ ﻋﺒﺪﹰﺍ‪ .‬ﰒ ﺗﻨﻈﻴﻢ‬
‫ﻋﻼﻗﺔ ﺍﻟﻌﺒﺪ ﺍﳊﻘﻴﻘﻲ ﻣﻊ ﺧﺎﻟﻘﻪ ﰲ ﺇﻃﺎﺭ ﻣﻦ ﻋﻼﻗﺔ ﺍﳌﺨﻠﻮﻕ ﻣﻊ ﺍﳋﺎﻟﻖ‪.‬‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺷﻜﺮ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻌﻢ ﻋﺪﻳﺪﺓ ﻻ ﲢـﺼﻰ ﻛـﺎﻟﻮﺟﻮﺩ ﻭﺍﳊﻴـﺎﺓ‬
‫ﻭﺍﻟﺸﻌﻮﺭ ﻭﺍﻹﺩﺭﺍﻙ ﻭﺍﻹﳝﺎﻥ‪ .‬ﺃﻣﺎ ﻋﺪﻡ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺈ‪‬ﺎ ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻋﻤﻰ ﻣﻄﻠﻘـﹰﺎ‬
‫ﻭﺗﺎﻣﹰﺎ ﻓﻼ ﺷﻚ ﺃ‪‬ﺎ ﺟﺤﻮﺩ ﻏﻠﻴﻆ‪.‬‬
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‫ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﻃﺮﻳﻖ ﻭﺻﺎﻝ‪ .‬ﻭﺁﺩﺍﺏ ﻫﺬﺍ ﺍﻟﻮﺻﺎﻝ ﻭﺿﻌﻬﺎ ﺍﷲ ﺗﻌـﺎﱃ ﻟﻨـﺎ‬
‫ﻟﻠﻮﺻﻮﻝ ‪‬ﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ ﺇﱃ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻭﺍﻟﺬﻳﻦ ﱂ ﻳﻌﺜـﺮﻭﺍ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻭﱂ ﳛﺼﻠﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺩﺍﺏ ﻻ ﳝﻜﻨﻬﻢ ﺍﻟﻮﺻﻮﻝ ﺃﺑـﺪﹰﺍ ﺇﱃ‬
‫ﺍﳊﻖ ﺗﻌﺎﱃ‪.‬‬
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‫ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺃﺳﻠﻢ ﺍﻟﻄﺮﻕ ﻭﺃﻛﺜﺮﻫﺎ ﺃﻣﻨﹰﺎ ﻟﻠﻮﺻﻮﻝ ﺑﻘﻠﺐ ﺍﻹﻧﺴﺎﻥ ﰲ ﳎـﺎﻝ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ ﺍﳌﻌﺮﻭﻓﺔ ﻧﻈﺮﻳﹰﺎ ﺇﱃ ﻣﺮﺗﺒﺔ "ﺣﻖ ﺍﻟﻴﻘﲔ"‪ .‬ﻭﻋﻨﺪﻣﺎ ﳛﻠﻖ ﺍﻟﺸﻌﻮﺭ‬
‫ﺑﺄﺟﻨﺤﺔ ﺍﳋﺸﻴﺔ ﻭﺍﻟﺘﻮﻗﲑ ﻟﻠﺒﺤﺚ ﻋﻦ "ﺍﻟﻴﻘﲔ" ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﻛﻞ ﻣﻨــﺰﻝ‬
‫ﻣﻦ ﻣﻨﺎﺯﻝ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﻭﺻﺎﻝ ﺟﺪﻳﺪ ﻭﳐﺘﻠﻒ‪.‬‬
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‫ﺇﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﺬﻳﻦ ﺍﻧﻐﻠﻘﺖ ﻗﻠﻮ‪‬ﻢ ﻭﺃﺭﻭﺍﺣﻬﻢ ﺩﻭﻥ ﺍﳊﻘﻴﻘﺔ ﳝﻀﻮﻥ ﺣﻴﺎ‪‬ﻢ‬
‫ﻭﺭﺍﺀ ﻣﺴﺎﺋﻞ ﻧﻈﺮﻳﺔ ﻭﺧﻴﺎﻟﻴﺔ‪ .‬ﻭﺣﱴ ﻟﻮ ﻗﻀﻰ ﻫﺆﻻﺀ ﺣﻴﺎ‪‬ﻢ ﰲ ﻇﻞ ﺃﻓﺼﺢ ﺑﻴﺎﻥ‬
‫ﻭﺃﺑﻠﻐﻪ ﻓﻠﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺗﺴﺠﻴﻞ ﺗﻘﺪﻡ ﺷﱪ ﻭﺍﺣﺪ‪.‬‬
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‫ﺍﻟﻌﺒﺎﺩﺓ ﻧﺒﻊ ﻓﻴﺎﺽ ﻣﺒﺎﺭﻙ ﻟﺘﻘﻮﻳﺔ ﻧﻮﺍﺣﻲ ﺍﳋﲑ ﻭﺍﳉﻤﺎﻝ ﻭﺍﻟﺼﺪﻕ ﰲ ﻓﻜـﺮ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺇﻛﺴﲑ ﺳﺤﺮﻱ ﻳﺼﻠﺢ ﺃﻫﻮﺍﺀ ﺍﻟﻨﻔﺲ ﻭﻧﺰﻋﺎ‪‬ﺎ ﺍﻟـﺸﺮﻳﺮﺓ ﻓﻴﺠﻌﻠـﻬﺎ‬
‫ﺷﺒﻴﻬﺔ ﺑﺎﳌﻼﺋﻜﺔ‪ .‬ﻭﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺘﻮﺟﻪ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﺒﻊ ﻛﻞ ﻳﻮﻡ ﻋﺪﺓ ﻣـﺮﺍﺕ‬
‫ﺑﺎﻟﻔﻜﺮ ﻭﺍﻟﺬﻛﺮ ﻫﻮ ﺷﺨﺺ ﻋﺎﺯﻡ ﻋﻠﻰ ﺍﻟﺴﲑ ﰲ ﺩﺭﺏ "ﺍﻹﻧـﺴﺎﻥ ﺍﻟﻜﺎﻣـﻞ"‬
‫ﻭﻳﻜﻮﻥ ﻗﺪ ﻋﺜﺮ ﻋﻠﻰ ﺍﳌﻠﺠﺄ ﺍﻟﺬﻱ ﳛﻔﻈﻪ ﻣﻦ ﺩﺳﺎﺋﺲ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﻋﻤﻠﻴﺔ ﺇﳕﺎﺀ ﺍﳉﻮﻫﺮ ﺍﳌﻼﺋﻜﻲ ﺍﳌﻮﺟﻮﺩ ﰲ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﻟﻜـﻲ‬
‫ﻼ ﻟﻠﺠﻨﺔ‪ ،‬ﻭﻋﻤﻠﻴﺔ ﺳﻴﻄﺮﺓ ﻋﻠﻰ ﻧﺰﻋﺎﺗﻪ ﺍﳊﻴﻮﺍﻧﻴﺔ‪ .‬ﻭﻛﻤﺎ ﻇﻬـﺮ ﻣﻨـﺬ‬ ‫ﻳﻜﻮﻥ ﺃﻫ ﹰ‬
‫ﺍﻷﻣﺲ ﻭﺣﱴ ﺍﻟﻴﻮﻡ ﺃﺷﺨﺎﺹ ﻋﺪﻳﺪﻭﻥ ﻓﺎﻗﻮﺍ ﺍﳌﻼﺋﻜﺔ ﻭﺳﺒﻘﻮﻫﺎ ﺑﻔﻀﻞ ﻋﺒﺎﺩ‪‬ﻢ‪،‬‬
‫ﻓﺈﻥ ﻋﺪﺩ ﺍﻟﺬﻳﻦ ﺗﺪﺣﺮﺟﻮﺍ ﺇﱃ ﺃﺳﻔﻞ ﺍﻟﺴﺎﻓﻠﲔ ﻟﻌﺪﻡ ﻋﺒﺎﺩ‪‬ﻢ ﻟﻴﺴﻮﺍ ﻗﻠﻴﻠﲔ ﺃﺑﺪﹰﺍ‪.‬‬
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‫ﺃﻓﻀﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺒﻪ ﻭﺇﻓﺎﺩﺓ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺫﺭﻭﺓ ﺍﻟﺬﺭﻯ ﻫﺬﻩ‬
‫ﺗﺸﲑ ﺇﻟﻴﻬﺎ ﺑﻮﺻﻠﺔ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﱵ ﺗﺒﺤﺚ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻋﻦ ﻣﺮﺿﺎﺓ ﺍﷲ ﺗﻌـﺎﱃ ﰲ‬
‫ﻇﻞ ﺩﺳﺘﻮﺭ ﴿ﻓﺎﺳﺘﻘﻢ ﻛﻤﺎ ﺃﹸﻣﺮﺕ﴾‪ .‬ﻭﺍﳌﺆﻣﻦ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻳﺒﺤﺚ‬
‫ﻋﻦ ﺍﳊﻖ ﺩﺍﺋﻤﹰﺎ‪.‬‬

‫ﺍﻟﻌﺎﱂ ﺍﻟﺪﺍﺧﻠﻲ ‪‬‬

‫ﻼ‪.‬‬
‫ﻼ ﺃﻡ ﺁﺟـ ﹰ‬
‫ﻛﻞ ﻓﻜﺮ ﺗﺴﻠﻞ ﺇﱃ ﺃﺭﻭﺍﺣﻨﺎ ﻭﺍﺳﺘﻘﺮ ﻓﻴﻬﺎ ﺳﻴﻌﻄﻲ ﲦﺮﺗﻪ ﻋﺎﺟ ﹰ‬
‫ﻫﺬﻩ ﺍﻟﺜﻤﺮﺓ ﻗﺪ ﺗﻜﻮﻥ ﺷﺠﺮﺓ ﻃﻮﰉ ﰲ ﺍﳉﻨﺔ ﺃﻭ ﺷﺠﺮﺓ ﺍﻟﺰﻗﻮﻡ ﰲ ﺟﻬﻨﻢ‪.‬‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺗﻮﺟﺪ ﻧﻮﻯ ﺍﳋﲑ ﻭﺍﳉﻤﺎﻝ ﻭﺍﻟﻌﻔﻮ ﻭﺍﻟـﺼﻔﺢ ﰲ ﻋﻘﻠـﻪ‬

‫‪١٥٩‬‬
‫ﻳﺸﺒﻪ ﻗﻠﺒﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺣﺪﺍﺋﻖ ﺍﳉﻨﺔ‪ .‬ﻓﻼ ﳝﻜﻦ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺃﻥ ﺗﺘﻮﻗﻊ ﻣﻦ ﻣﺜﻞ‬
‫ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺃﻥ ﻳﺘﺤﻮﻝ ﻓﺠﺄﺓ ﺇﱃ ﺳﺎﺭﻕ ﺃﻭ ﺇﱃ ﻗﺎﻃﻊ ﻃﺮﻳـﻖ ﺃﻭ ﺇﱃ ﺯﺍ ٍﻥ ﺃﻭ‬
‫ﺇﱃ ﻗﺎﺗﻞ ﺃﻭ ﺇﱃ ﺳﻜﲑ ﺃﻭ ﻣﺪﻣﻦ ﳐﺪﺭﺍﺕ ﺃﻭ ﺇﱃ ﺷﺨﺺ ﻣﻐﺮﻭﺭ ﻳﺴﺘﻬﲔ ﺑﻜﻞ‬
‫ﺃﺣﺪ ﻭﻳﻨﺘﻘﺪ ﻛﻞ ﺷﻲﺀ‪ .‬ﻓﺠﻤﻴﻊ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺸﺎﺋﻨﺔ ﺗﺘﻄﻠﺐ ﺃﻓﻜﺎﺭﹰﺍ ﺧﺎﻃﺌﺔ‬
‫ﻣﺴﺒﻘ ﹰﺔ‪ ،‬ﻭﺧﻄﻄﹰﺎ ﺷﺮﻳﺮﺓ ﻣﺴﺒﻘ ﹰﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﺍﻣﺘﻸ ﻓﻜﺮﻩ ﻭﺩﻣﺎﻏﻪ ﺑﺄﻓﻜﺎﺭ ﺍﻟﺸﺮ‪ ،‬ﻓﺄﻓﻌﺎﻟـﻪ ﺳـﺘﻜﻮﻥ‬
‫ﺻﺪﻯ ﻟﻌﺎﳌﻪ ﺍﻟﺪﺍﺧﻠﻲ‪ .‬ﻭﳍﺬﺍ ﻓﺈﻥ ﺃﻋﻤﺎﻝ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻟﻦ ﺗﻜﻮﻥ ﺃﻋﻤـﺎﻝ‬
‫ﺧﲑ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﺒﺪﻭ ﲨﻴﻠﺔ‪ .‬ﻭﺇﻥ ﺑﺪﺕ ﻓﻠﻦ ﺗﻜﻮﻥ ﻛﺬﻟﻚ ﳌﺪﺓ ﻃﻮﻳﻠﺔ ﻗﺒـﻞ‬
‫ﺃﻥ ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺴﻼﻡ ﻭﺍﻟﻨﻈﺎﻡ ﰲ ﻋﺎﳌﻪ ﺍﻟﺪﺍﺧﻠﻲ‪.‬‬

‫ﳊ ﹶﻜﻢ ‪‬‬
‫ﺑﺮﻳﻖ ﺍ ِ‬

‫ﻣﻦ ﺍﳋﻄﺈ ﳐﺎﻟﻔﺔ ﺍﳉﻤﺎﻫﲑ‪ .‬ﻭﻟﻜﻦ ﺑﺸﺮﻁ ﺃﻥ ﺗﻜﻮﻥ ﺍﳉﻤﺎﻫﲑ ﲨﺎﻫﲑ ﲝـﻖ‬
‫ﻭﺣﻘﻴﻖ‪ ،‬ﻭﺇ ﹼﻻ ﻓﺈﻥ ﻣﻦ ﺍﳋﻄﺄ ﻣﻮﺍﻓﻘﺘﻬﺎ‪ .‬ﻓﻜﻤﺎ ﺃﻥ ﳐﺎﻟﻔﺔ ﺭﺃﻱ ﺍﳌﻬﻨﺪﺳﲔ ﰲ ﺣﻖ‬
‫ﻣﺮﻳﺾ ﻻ ﺗﻌﺪ ﺧﻄﺄﹰ‪ ،‬ﻛﺬﻟﻚ ﻻ ﻳﻌﺪ ﺧﻄﺄ ﻋﺪﻡ ﺃﺧﺬ ﺭﺃﻱ ﺍﻷﻃﺒﺎﺀ ﰲ ﺣﺴﺎﺑﺎﺕ‬
‫ﺍﻷﺑﻨﻴﺔ ﻭﺍﳌﺸﺎﺭﻳﻊ ﺍﻹﻧﺸﺎﺋﻴﺔ‪.‬‬
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‫ﻟﻴﺲ ﺍﻟﻌﺠﺰ ﻫﻮ ﺍﻟﻀﻌﻒ ﻭﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ‪ .‬ﻓﻜﻢ ﻣﻦ ﺃﺷﺨﺎﺹ ﺃﻗﻮﻳـﺎﺀ ﻭﺫﻭﻱ‬
‫ﻗﺎﺑﻠﻴﺎﺕ ﻳ‪‬ﻌﺪﻭﻥ ﻋﺎﺟﺰﻳﻦ ﻷﻧﻪ ﻻ ﺗﺘﻢ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﻢ‪.‬‬
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‫ﻻ ﳝﻜﻦ ﺇﻃﻔﺎﺀ ﺍﻷﺿﻮﺍﺀ ﺍﻟﱵ ﳝﻠﻜﻬﺎ ﺑﻌﻀﻬﻢ ﰲ ﺃﻧﻔﺴﻬﻢ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻈـﻼﻡ‬
‫ﻛﻤﺎ ﻻ ﳝﻜﻦ ﻣﻐﺎﻟﺒﺘﻬﺎ ﺑﺄﺿﻮﺍﺀ ﺃﺧﺮﻯ‪ .‬ﻓﻬﺬﺍ ﺍﻟﻨﺒﻊ ﺍﻟﻀﻮﺋﻲ ﺳﻴﺒﻘﻰ ﻣﺘﺄﻟﻘـﹰﺎ ﰲ‬
‫ﺣﺪﻭﺩ ﻋﻤﺮ ﻫﺬﺍ ﺍﻻﻧﺴﺎﻥ ﺍﻟﻄﺒﻴﻌﻲ ﺭﻏﻢ ﻛﻞ ﺷﻲﺀ ﻭﻳﻀﻲﺀ ﻣﺎ ﺣﻮﺍﻟﻴﻪ‪.‬‬
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 ‫ﺇﻥ ﱂ ﻳﺰﻳﻦ ﺍﻟﻌﻘﻞ ﻧﻔﺴﻪ ﺑﺎﻻﳝﺎﻥ‪ ,‬ﻓﻼ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﺁﻟﺔ ﻣﺰﻋﺠﺔ‪.‬‬
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‫ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﰲ ﺣﺪﻭﺩ ﺭﺅﻳﺘﻪ ﻭﻣﺸﺎﻫﺪﺗﻪ ﺍﳊﻴﺎﺗﻴﺔ ﻻ ﻳﻜﻮﻥ ﻧﺎﺟﺤﹰﺎ ﻛﺎﻟﺬﻱ‬
‫ﻳﻌﻤﻞ ﺣﺴﺐ ﻋﻠﻤﻪ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻷﺧﲑ ﻣﻮﻓﻘﹰﺎ ﻛﺎﻟﺬﻱ ﻳﻌﻤـﻞ ﺣـﺴﺐ‬
‫ﻣﺸﺎﻋﺮﻩ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ‪.‬‬
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‫ﻟﻴﺲ ﺍﻟﻔﻘﺮ ﻫﻮ ﻋﺪﻡ ﲤﻠﻚ ﺍﻟﻨﻘﻮﺩ ﻭﺍﳌﺎﻝ ﻓﻘﻂ‪ ،‬ﻓﺎﻟﺬﻱ ﻻ ﳝﻠﻚ ﻋﻠﻤـﹰﺎ ﺃﻭ‬
‫ﻓﻜﺮﹰﺍ ﺃﻭ ﻣﻬﺎﺭﺓ ﻓﻘﲑ ﺃﻳﻀﹰﺎ‪ .‬ﻟﺬﺍ ﻓﺎﻷﻏﻨﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻻ ﳝﻠﻜﻮﻥ ﻻ ﻋﻠﻤﹰﺎ ﻭﻻ ﻓﻜـﺮﹰﺍ‬
‫ﻭﻻ ﻣﻬﺎﺭﺓ ﻫﻢ ﻓﻘﺮﺍﺀ ﰲ ﺍﳊﻘﻴﻘﺔ‪.‬‬
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‫ﺗﻜﻮﻥ ﺍﻟﻨﻈﺎﺭﺓ ﺍﺣﻴﺎﻧﹰﺎ ﻣﻨﻔﺬﹰﺍ ﻭﺗﻜﻮﻥ ﺍﻟﻌﲔ ﺩﺍﺋﻤﹰﺎ ﻣﻨﻔﺬﹰﺍ ﻟﻠﻌﻘﻞ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻣﻨﻔﺬ‬
‫ﻟﻠﺒﺼﲑﺓ‪ ،‬ﻭﺍﻟﺒﺼﲑﺓ ﻣﻨﻔﺬ ﻟﻠﻮﺟﺪﺍﻥ‪ ،‬ﻭﺍﻟﻮﺟﺪﺍﻥ ﻣﻨﻔﺬ ﻟﻠـﺮﻭﺡ ﰲ ﺍﳌـﺸﺎﻫﺪﺓ‬
‫ﻭﺍﻟﺮﺅﻳﺔ‪.‬‬
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‫ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺑﺆﺳﹰﺎ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻗﻞ ﺍﳌﻮﺟـﻮﺩ ﰲ ﻣﺴﺘـﺸﻔﻰ ﺍ‪‬ـﺎﻧﲔ‪.‬‬
‫ﻭﻳﻜﻮﻥ ﺍ‪‬ﻨﻮﻥ ﺑﺎﺋﺴﹰﺎ ﺍﻥ ﻭ‪‬ﺟﺪ ﺑﻴﻨﻨﺎ‪ .‬ﺍﻟﻜﻞ ﳎﺎﻧﲔ‪ ،‬ﻭﻟﻜﻦ ﻛﻴﻔﻴﺔ ﺍﳉﻨﻮﻥ ﳐﺘﻠﻔﺔ‪.‬‬
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‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﺸﺒﻪ ﺷﺠﺮﺓ ﻭﺍﻷﻣﻢ ﺃﻏﺼﺎ‪‬ﺎ‪ .‬ﻭﺗﻘﻮﻡ ﺍﳊﻮﺍﺩﺙ ‪-‬ﺍﻟـﱵ ﺗـﺸﺒﻪ‬
‫ﺍﻟﻌﻮﺍﺻﻒ‪ -‬ﺑﻀﺮﺏ ﻫﺬﻩ ﺍﻷﻏﺼﺎﻥ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﺣﺴﺐ ﺷﺪ‪‬ﺎ‪ .‬ﻭﺍﻟﻨﺘﻴﺠـﺔ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﳍﺬﺍ ﻫﻮ ﺗﻀﺮﺭ ﺍﻟﺸﺠﺮﺓ ﻧﻔﺴﻬﺎ‪ .‬ﻟﺬﺍ ﻣﺎ ﺃﺻﺪﻕ ﺍﳊﻜﻤﺔ ﺍﻟﻘﺎﺋﻠﺔ‪" :‬ﻋﻠﻰ‬
‫ﻧﻔﺴﻬﺎ ﺟﻨﺖ ﺑﺮﺍﻗﺶ"‬
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‫ﺍﻟﺬﻳﻦ ﻳ‪‬ﺪﻋﻮﻥ ﻟﻠﺮﺣﻠﺔ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﻻﻓﻖ ﻳ‪‬ﺨﺘﺎﺭﻭﻥ ﺩﺍﺋﻤﹰﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻬﻴﻤﻮﻥ‬
‫ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﺴﺤﺮ‪.‬‬
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‫‪١٦١‬‬
‫ﺍﻟﻠﻴﺎﱄ ﻣﻴﺎﺩﻳﻦ ﻣﻔﺘﻮﺣﺔ ﻟﻔﺎﺋﺪﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺳﻌﺎﺩ‪‬ﺎ ﻭﳕﺎﺋﻬﺎ‪ .‬ﻓﻤﺎ ﺃﻛﺜﺮ ﺍﳌﺒﺎﺩﺉ‬
‫ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﱵ ﺍﻧﺒﺜﻘﺖ ﰲ ﺍﻟﻌﻘﻮﻝ ﰲ ﻇـﻼﻡ ﺍﻟﻠﻴـﻞ ﺍﻟﺒـﻬﻴﻢ‬
‫ﻭﻗﺪﻣﺖ ﻷﺟﻞ ﻓﺎﺋﺪﺓ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬
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‫ﺗﻘﻮﻡ ﺍﳌﻌﺪﺓ ﺑﻄﺮﺡ ﺍﻷﻏﺬﻳﺔ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﻫﻀﻤﻬﺎ ﺃﻭ ﺍﻻﺳـﺘﻔﺎﺩﺓ ﻣﻨـﻬﺎ‪ ،‬ﰒ‬
‫ﺗﻠﻔﻈﻬﺎ ﺧﺎﺭﺟﹰﺎ‪ ...‬ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﺍﻟﺘﺎﺭﻳﺦ ﲡﺎﻩ ﺍﻷﺷﺨﺎﺹ ﻋﺪﳝﻲ ﺍﻟﻔﺎﺋﺪﺓ‪.‬‬
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‫ﻟﻴﺲ ﻛﻞ ﺃﺻﻔﺮﺫﻫﺒﺎ‪ ,‬ﻭﻻ ﻛﻞ ﻻﻣﻊ ﺿﻮ ًﺀ‪ ،‬ﻭﻻ ﻛﻞ ﻣﻨﺴﺎﺏ ﻣﺎ ًﺀ‪.‬‬
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‫ﺍﻟﺼﺪﺃ ﻋﺪﻭ ﻟﻠﺤﺪﻳﺪ‪ ،‬ﻭﺍﻟﺮﺻﺎﺹ ﻟﻠﻤﺎﺱ‪ ،‬ﻭﺍﻟﺴﻔﺎﻫﺔ ﻟﻠـﺮﻭﺡ‪ ،‬ﺇﺫ ﺗﻘـﻮﻡ‬
‫ﺑﻌﻤﻠﻴﺔ ﺗﻌﻔﲔ ﻟﻠﺮﻭﺡ‪ ...‬ﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﻴﻮﻡ ﻓﻐﺪﹰﺍ‪.‬‬
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‫ﻛﻞ ﺳﻴﻞ ﻋﺒﺎﺭﺓ ﻋﻦ ﻗﻄﺮﺍﺕ ﺻﻐﲑﺓ ﻣﻦ ﺍﳌﺎﺀ ﻻ ﻳﻌﲑﻫﺎ ﺃﺣـﺪ ﺃﻱ ﺃﳘﻴـﺔ‬
‫ﻭﻟﻜﻨﻬﺎ ﺑﺘﺠﻤﻌﻬﺎ ﺗﺼﺒﺢ ﻗﻮﺓ ﻻ ﳝﻜﻦ ﻣﻘﺎﻭﻣﺘﻬﺎ‪ .‬ﻭﺑﻨﻴـﺔ ﺍ‪‬ﺘﻤـﻊ ﻣﻔﺘﻮﺣـﺔ‬
‫ﻭﻣﻌﺮﺿﺔ ﺩﺍﺋﻤﹰﺎ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﺴﻴﻮﻝ ﺍﻟﱵ ﲡﺮﻑ ﰲ ﻃﺮﻳﻘﻬﺎ ﺃﺣﻴﺎﻧﹰﺎ ﻣﻦ ﻳﺮﻳـﺪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺳﺪﹰﺍ ﺃﻣﺎﻣﻬﺎ‪.‬‬
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‫ﺇﻳﺼﺎﻝ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻘﻴﻘﺔ ﺇﱃ ﺍﻷﺷﺨﺎﺹ ﻗﺼﲑﻱ ﺍﻟﻨﻈﺮ ﺻﻌﺐ ﺻﻌﻮﺑﺔ ﺍﻟﺘﻌﺎﻣﻞ‬
‫ﻣﻊ ﺍ‪‬ﺎﻧﲔ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻌﻠﻰ ﺟﻨﻮﺩ ﺍﻹﺭﺷﺎﺩ ﺍﻟﻘﻴﺎﻡ ‪‬ﺬﻩ ﺍﳌﻬﻤﺔ‪.‬‬
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‫ﺃﺧﻄﺮ ﺍﻟﺒﻼﻳﺎ‪ ،‬ﻫﻲ ﺍﻟﺒﻼﻳﺎ ﺍﻟﱵ ﺗﺄﺗﻴﻚ ﺑﻮﺟﻪ ﺿﺎﺣﻚ‪.‬‬
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‫ﻧﻈﺮﹰﺍ ﻷﻥ ﺍﳉﻤﻴﻊ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺇﺩﺭﺍﻙ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﺎﺭﻳﺔ ﻟﺬﺍ ﻳﻔـﻀﻞ ﺗـﺮﻙ‬
‫ﺃﺳﻠﻮﺏ ﺍﻟﺘﺠﺮﻳﺪ ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻄﺮﻳﻘﺔ ﺿﺮﺏ ﺍﻷﻣﺜﺎﻝ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬
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‫ﺗﺘﻢ ﺍﻟﺸﻜﺎﻳﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ .‬ﺑﻴﻨﻤﺎ ﺍﳉﻬﻞ ﻫـﻮ ﺍ‪‬ـﺮﻡ‬
‫ﺍﳊﻘﻴﻘﻲ ﻓﺎﻟﺰﻣﻦ ﻭﺍﻟﻘﺪﺭ ﺑﺮﻳﺌﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﺍﻹﻧﺴﺎﻥ ﺟﺎﺣﺪ ﻭﺟﺎﻫﻞ ﺟﺪﹰﺍ‪.‬‬
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‫ﺍﻟﻮﻃﻦ ﻏﺎﺑﺔ‪ ،‬ﺑﻞ ﺣﺪﻳﻘﺔ‪ .‬ﻟﺬﺍ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻟﺘﻜﺜﲑ ﺃﺷﺠﺎﺭ ﺍﻟﻔﻮﺍﻛﻪ ﻭﺍﻷﺯﻫﺎﺭ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻟﺬﺍ ﻓﻼ ﻳﺪﺭﻱ ﺍﻹﻧﺴﺎﻥ ﻣﺎﺫﺍ ﻳﻘﻮﻝ ﻟﻠﺬﻳﻦ ﻳﺘﺮﻛـﻮﻥ ﺍﻷﻋـﺸﺎﺏ ﺗﻨﻤـﻮ‬
‫ﻭﺗﺴﺘﻮﱄ ﻋﻠﻰ ﺍﳊﺪﻳﻘﺔ ﰒ ﻳﺸﺘﻜﻮﻥ ﻣﻦ ﺍﻟﻘﺪﺭ‪.‬‬
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‫ﻛﻢ ﻣﻦ ﻃﺮﻳﻖ ﻣﺸﺮﻕ ﻭﲨﻴﻞ ﻭﻣﺰﺩﺍﻥ ﺑﺎﻷﺯﻫﺎﺭ ﺍﳉﻤﻴﻠﺔ ﻭﺍﻟﻌﺸﺐ ﺍﻷﺧﻀﺮ‬
‫ﻭﻟﻜﻨﻪ ﻳﺆﺩﻱ ﺇﱃ ﺻﺤﺎﺭﻱ ﻣﻬﻠﻜﺔ‪ .‬ﻭﻛﻢ ﻣﻦ ﻃﺮﻳﻖ ﻣﺘﻌﺮﺝ ﻭﺿﻴﻖ ﺗﻜﺜﺮ ﻓﻴـﻪ‬
‫ﺍﻷﺷﻮﺍﻙ ﻭﻟﻜﻨﻪ ﻳﺆﺩﻱ ﺇﱃ ﻧﻘﻄﺔ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺼﺮﺍﻁ ﻣﻊ ﺍﳉﻨﺔ‪.‬‬
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‫ﺣﻜﻤﺔ "ﺍﻹﻧﺴﺎﻥ ﳐﺒﻮﺀ ﲢﺖ ﻟﺴﺎﻧﻪ" ﻣﻦ ﺃﻓﻀﻞ ﺍﳊﻜﻢ‪ .‬ﻭﺃﻓﻀﻞ ﻣﻨﻬﺎ ﺍﳊﻜﻤﺔ‬
‫ﺍﻟﻘﺎﺋﻠﺔ‪" :‬ﺇﻥ ﺃﺭﺩﺕ ﺻﺎﺣﺒﹰﺎ ﻓﺎﷲ ﻳﻜﻔﻴﻚ‪ ،‬ﻭﺇﻥ ﺃﺭﺩﺕ ﺻﺪﻳﻘﹰﺎ ﻓﺎﻟﻘﺮﺁﻥ ﻳﻜﻔﻴﻚ"‪.‬‬
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‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﻨﺎﺱ ﺇﺩﺭﺍﻙ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﻣﻮﺿـﻮﻉ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻭﻟﻜﻨـﻬﻢ ﻻ‬
‫ﻳﺴﺘﻄﻴﻌﻮﻥ ﺇﺩﺭﺍﻙ ﺍ ﹸﳌ ‪‬ﺪ ِﺭ ِﻙ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍ ﹸﳌ ‪‬ﺪ ِﺭ ‪‬ﻙ ﻫﻮ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻭﺳﻴﻠﺔ ﻋﻨﺪﻩ‪،‬‬
‫ﻭﺍﻟﻨﺎﻇﺮ ﻫﻮ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﺍﻟﻌﲔ ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ‪.‬‬
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‫ﺇﻥ ﻛﺎﻧﺖ ﺍﳊﺮﻛﺔ ﻧﺘﻴﺠﺔ ﺳﻮﻕ ﻋﻘﻠﻲ ﺃﻭ ﻃﺒﻴﻌﻲ ﻓﻬﻲ ﺣﺮﻛﺔ ﺣﻴﻮﺍﻧﻴﺔ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻧﺖ ﻧﺘﻴﺠﺔ ﺇﺭﺍﺩﺓ ﻭﻭﺟﺪﺍﻥ ﻓﻬﻲ ﺣﺮﻛﺔ ﺭﻭﺣﻴﺔ ﻭﺇﻧﺴﺎﻧﻴﺔ‪.‬‬
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‫ﺍﻟﻌﺪﻡ "ﻫﻮ ﺷﻲﺀ" ﳐﻴﻒ‪ .‬ﻭﺍﻟﻼﺷﻲﺀ ﺳﺎﺣﺔ ﻻ‪‬ﺎﺋﻴﺔ ﺗﺘﺤﲑ ﻓﻴﻬﺎ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﺇﺫ‬
‫ﻟﻦ ﳒﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺣﱴ ﺫﺭﺓ ﻭﺍﺣﺪﺓ‪.‬‬
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‫ﺃﺻﺒﺤﻮﺍ ﺍﻵﻥ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻰ ﺍﳌﺘﺪﻳﻦ ﺻﻔﺔ "ﺍﳌﺘﻌﺼﺐ" ﺑﻴﻨﻤﺎ ﺍﻟﺘﻌﺼﺐ ﻫـﻮ‬
‫ﺍﻹﻟﺘﺰﺍﻡ ﺍﻷﻋﻤﻰ ﺑﺎﻟﺒﺎﻃﻞ ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻴﻪ‪ .‬ﺑﻴﻨﻤﺎ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﳊـﻖ ﻓـﻀﻴﻠﺔ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻹﺻﺮﺍﺭ ﻣﻦ ﻗﺒﻞ ﺍﳌﺆﻣﻦ ﻻ ﻳﻌﺪ ﺗﻌﺼﺒﹰﺎ ﺃﺑﺪﹰﺍ‪.‬‬
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‫ﻛﻞ ﻓﻠﺴﻔﺔ ﻻ ﺗﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻔﻴﻮﺿﺎﺕ ﺍﻹﳍﻴﺔ ﺗﻌﺪ ﻓﻜﺮﹰﺍ ﺯﺍﺋﻔﹰﺎ‪.‬‬
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‫ﺍﻟﻔﻠﺴﻔﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻲ ﻣﻌﺎﻧﺎﺓ ﻓﻜﺮﻳﺔ ﻭﺭﻭﺣﻴﺔ ﻧﺘﻴﺠـﺔ ﻟﻠﺘـﺸﻮﻳﻖ ﺍﻹﳍـﻲ‬
‫ﻟﻺﻧﺴﺎﻥ ﻟﻄﻠﺐ ﺍﳊﻜﻤﺔ‪.‬‬
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‫ﻟﻴﺴﺖ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺇ ﹼﻻ ﻣﻌﺎﻧﺎﺓ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺮﻭﺡ ﰲ ﻃﺮﻳـﻖ ﺍﺭﺷـﺎﺩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ﺇﱃ ﺍﳊﻜﻤﺔ‪.‬‬

‫ﺍﳊﻜﻤﺔ ‪‬‬
‫ﻫﻨﺎﻙ ﺷﻌﻠﺔ ﺇﳍﻴﺔ ﺗﻨﲑ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﻟﻌﻘﻞ ﻭﺗﻔﺘﺢ ﻟﻪ ﺃﻓﺎﻗﹰﺎ ﺟﺪﻳﺪﺓ‪ ،‬ﻓﻔﻲ ﺿﻮﺀ ﻫﺬﻩ‬
‫ﺍﻟﺸﻌﻠﺔ ﳝﻜﻦ ﻗﻄﻊ ﻃﺮﻳﻖ ﺳﻨﺔ ﰲ ﻇﺮﻑ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ‪ ...‬ﻫﺬﻩ ﺍﻟﺸﻌﻠﺔ ﻫﻲ ﺍﻟﻔﻜﺮ‪.‬‬
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‫ﻣﻬﻤﺔ ﺍﻟﻔﻜﺮ ﻫﻲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﻋﻨﺎﺻﺮﻩ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﳌﻮﺍﻫﺐ ﺍﻹﳍﻴـﺔ‬
‫ﻭﰲ ﳐﺘﱪﻩ ﻳﺘﻢ ﺗﻐﻴﲑ ﺩﺭﺟﺔ ﺍﻟﺼﺤﺔ ﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺡ‪ ...‬ﻭﻫﻨﺎ ﺗﻜﻤﻦ ﺃﺻﺎﻟﺔ ﺍﻟﻔﻜﺮ‪.‬‬
‫ﺍﻟﻔﻜﺮ ﻳﻌﲏ ﺍﻟﺘﻔﻜﲑ‪ .‬ﻭﻫﻮ ﻻ ﻳﻌﲏ ﺍﻹﳝﺎﻥ ﺑﻜﻞ ﻣﺎ ﳜﻄﺮ ﻋﻠﻰ ﺍﻟﺒﺎﻝ ﻣﻦ ﺩﻭﻥ‬
‫ﲤﺤﻴﺺ ﻭﺗﺪﻗﻴﻖ‪ ،‬ﺃﻭ ﺍﻟﺒﺤﺚ ﻋﻦ ﻗﺼﻮﺭ ﻭﺃﺧﻄﺎﺀ ﺍﻵﺧﺮﻳﻦ ﻭﻗﻀﺎﺀ ﺍﻟﻌﻤـﺮ ﰲ‬
‫ﻧﻘﺪﻫﻢ‪ .‬ﺑﻞ ﻫﻮ ﺟﻬﺪ ﻣﺒﺎﺭﻙ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺣﻴﺚ ﻳﺄﺧﺬ ﻗﻮﺗﻪ ﻭﻗﺪﺭﺗـﻪ‬
‫ﻣﻦ ﺍﳌﻨﻄﻖ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻹﳍﺎﻡ ﺍﻹﳍﻲ‪.‬‬
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‫ﺍﻟﻔﻜﺮ ﰲ ﻣﻌﲎ ﻣﻦ ﻣﻌﺎﻧﻴﻪ ﻫﻮ ﺭﹼﻗﺔ ﺍﻟﻌﻘﻞ ﻭﺗﻨﻮﺭﻩ‪ .‬ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻔﻜﺮ ﻻ ﻳﻌﲏ‬
‫ﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻘﻞ‪ .‬ﻭﺑﻴﻨﻤﺎ ﻳﻘﻮﻡ ﺍﻟﻌﻘﻞ ﺑﺘﻠﻘﻒ ﻛﻞ ﺷﻲﺀ ﰲ ﺿﻮﺀ ﺍﻟﻨﻬﺎﺭ ﻭﺗﻘﻴﻴﻤﻪ‪،‬‬

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‫ﻳﻔﻀﻞ ﺍﻟﻔﻜﺮ ﺗﻨﺎﻭﻝ ﺃﻣﻮﺭﻩ ﰲ ﺍﻟﻈﻼﻡ‪ .‬ﺃﺟﻞ!‪ ...‬ﻳﻘﻮﻡ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺮﻭﺡ ﺑﻨـﺸﺎﻁ‬
‫ﺃﻛﱪ ﰲ ﺍﻟﻈﻼﻡ‪.‬‬
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‫ﺍﳊﻜﻤﺔ ﺃﻭ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ ﳕﺖ ﻭﺗﺮﻋﺮﻋﺖ ﰲ ﻣﺜـﻞ ﻫـﺬﺍ ﺍﳌﻨـﺎﺥ‬
‫ﺍﻟﻔﻜﺮﻱ‪ .‬ﻭﰲ ﻛﻞ ﻣﻮﺿﻊ ﺃﻭ ﻣﻜﺎﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻔﻜﺮ ﺍﻟﺼﺤﻴﺢ ﺳﺎﺋﺪﹰﺍ ﺗﻈﻬـﺮ‬
‫ﺍﳊﻜﻤﺔ ﺍﻟﺴﺪﻳﺪﺓ‪ .‬ﻭﺗﻈﻬﺮ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳋﺎﺩﻋﺔ ﰲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺗﺴﻮﺩ ﻓﻴﻬﺎ ﺍﻷﻓﻜﺎﺭ‬
‫ﺍﻟﻨﺎﻗﺼﺔ ﻭﺍﻟﻌﻮﺟﺎﺀ‪.‬‬
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‫ﺇﻥ ﺃﻃﻠﻘﻨﺎ ﺇﺳﻢ ﺍﳊﻜﻤﺔ ﻋﻠﻰ ﺍﻟﻔﻠﺴﻔﺔ ﻭﻏﻀﻀﻨﺎ ﺍﻟﻨﻈﺮ ﻋﻦ ﻛـﻞ ﻋﻴﻮ‪‬ـﺎ‬
‫ﻭﻧﻘﺎﺋﺼﻬﺎ‪ ،‬ﻋﻨﺪ ﺫﻟﻚ ﳝﻜﻦ ﺃﻥ ﻧﻄﻠﻖ ﺇﺳﻢ "ﺍﳊﻜﻴﻢ" ﻋﻠﻰ ﺍﻟﻔﻴﻠﺴﻮﻑ‪ ،‬ﻭﻣﻌﻨﺎﻩ‬
‫"ﳏﺐ ﺍﳊﻜﻤﺔ"‪.‬‬
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‫ﻣﻦ ﺃﻫﻢ ﻣﻨﺎﺑﻊ ﺍﻟﻨﻮﺭ ﺍﻟﱵ ﺗﻨﻘﺬ ﻓﻜﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻷﻛﺪﺍﺭ ﻭﻗﻠﺒﻪ ﻣﻦ ﺍﻟﻮﺣـﺸﺔ‪،‬‬
‫ﻭﺗﺼﻔﻲ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﱵ ﺗﻌﻄﻲ ﻭﺟﺪﺍﻥ ﺍﻹﻧﺴﺎﻥ ﺷﻌﻠﺔ ﺗﻨﲑ ﻃﺮﻳﻘﻪ ﻭﺗـﺴﺎﻋﺪﻩ‬
‫ﻋﻠﻰ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺳﺮ ﺍﻟﻮﺟﻮﺩ ﻫﻲ ﺍﳊﻜﻤﺔ ﺃﻭ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫***‬
‫ﺗﺘﺠﻮﻝ ﺍﻟﻌﻠﻮﻡ ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻘﻞ‪ ،‬ﺃﻣﺎ ﺍﳊﻜﻤﺔ ﻓﺘـﺮﺩﺍﺩ ﺇﻗﻠـﻴﻢ ﺍﻟـﺮﻭﺡ‪.‬‬
‫ﻭﺍﳌﻌﻨﻮﻳﺎﺕ ﺗﺘﻮﻟﺪ ﻭﺗﻨﻤﻮ ﰲ ﺇﻗﻠﻴﻢ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﻭﺡ‪.‬‬
‫***‬
‫ﻏﺎﻳﺔ ﺍﳊﻜﻤﺔ ﻫﻲ ﺗﻨﻮﻳﺮ ﺍﻟﻄﺮﻕ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺍﷲ ﻭﺍﱃ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻨـﻮﻳﺮ‬
‫ﳛﺪﺙ ﺃﺣﻴﺎﻧﹰﺎ ﻣﻦ ﺍﻷﺛﺮ ﺇﱃ ﺍﳌﺆﺛﺮ ﻭﺃﺣﻴﺎﻧﹰﺎ ﻣﻦ ﺍﳌﺆﺛﺮ ﺇﱃ ﺍﻷﺛﺮ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﳛﻤﻞ ﺷﻌﻠﺔ ﺍﳊﻜﻤﺔ ﰲ ﻳﺪﻩ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻮﺻﻞ ﺍﻹﻧﺴﺎﻥ ‪-‬ﺑﺪﺭﺟـﺔ‬
‫ﺳﻼﻣﺔ ﻧﻴﺘﻪ ﻭﻗﻮﺓ ﻧﻈﺮﻩ‪ -‬ﺇﱃ ﺍﳋﲑ ﻭﺍﱃ ﺍﳉﻤﺎﻝ ﺍﳌﻄﻠﻖ ﰲ ﻛﻼ ﺍﻟﻄﺮﻳﻘﲔ‪.‬‬
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‫‪١٦٥‬‬
‫ﻟﻴﺲ ﺍﻟﻌﺎﱂ ﻣﻦ ﻳﻌﻠﻢ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻟﺬﻱ ﳛﺲ ﺑﻌﻠﻤﻪ ﰲ ﻭﺟﺪﺍﻧﻪ‪ .‬ﻭﺍﳊﻜﻴﻢ‬
‫ﲡﺎﻩ ﺍﻟﻌﺎﱂ ﻫﻮ ﻛﻤﻮﻗﻒ ﺍﻟﻌﺎﱂ ﺃﻣﺎﻡ ﺍﳉﺎﻫﻞ‪.‬‬
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‫ﻗﺪ ﻳﻨﻈﺮ ﺍﻟﻌﺎﱂ ﺇﱃ ﻣﺎ ﺣﻮﺍﻟﻴﻪ ﻣﻦ ﲨﺎﻝ ﺑﻌﻴﻨﻪ ﺩﻭﻥ ﺃﻥ ﳛﺲ ﺻﺪﻯ ﻫـﺬﺍ‬
‫ﺍﳉﻤﺎﻝ ﰲ ﻗﻠﺒﻪ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻌﺪﻩ ﻗﺒﻴﺤﹰﺎ‪ .‬ﺃﻣﺎ ﺍﳊﻜﻴﻢ ﻓﻸﻧـﻪ ﻳﻨﻈـﺮ ﺇﱃ ﻣـﺎ ﻭﺭﺍﺀ‬
‫ﺍﻷﺳﺘﺎﺭ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﺎﺑﻊ ﲨﻴﻊ ﺍﻟﻌﻤﻠﻴﺎﺕ ﻭﺍﻟﻨﺸﺎﻃﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﺑـﺮﻭﺡ‬
‫ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬
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‫ﻟﻴﺲ ﺷﺮﻃﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﻱ ﺷﻲﺀ ﻏﲑ ﳏﺒﻮﺏ ﻗﺒﻴﺤﹰﺎ ﺃﻭ ﺳﻴﺌﹰﺎ‪ .‬ﻓﺎﻷﻃﻔـﺎﻝ ﻻ‬
‫ﳛﺒﻮﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﺘﻔﻜﲑ ﻭﻻ ﺧﺰﺍﺕ ﺍﻹﺑﺮ ﻭﻣﺮﺍﺭﺓ ﺍﻷﺩﻭﻳﺔ‪ .‬ﻭﻟﻜﻨـﻬﻢ ﳛﺒـﻮﻥ‬
‫ﺍﻟﻠﻌﺐ ﺑﺎﻟﻨﺎﺭ ﻭﺑﺎﳊﻴﺔ‪ ...‬ﻭﳝﻜﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﻋﻘﻞ ﺍﻟﻌﻠﻢ ﻭﺍﱃ ﻋﻘﻞ ﺍﳊﻜﻤﺔ ﺿﻤﻦ‬
‫ﻧﻔﺲ ﺍﳌﻘﺎﻳﻴﺲ‪.‬‬
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‫ﺍﻟﻔﻼﺳﻔﺔ ﺍﳉﺪﺩ ﻋﻨﺪﻧﺎ ﻫﻢ ﺃﻗﻞ ﺍﻟﻨﺎﺱ ﻋﻼﻗﺔ ﺑﺎﻟﻔﻠﺴﻔﺔ‪ .‬ﻓﻜﻞ ﻣـﺎ ﻋﻤﻠـﻪ‬
‫ﻣﻌﻈﻢ ﻫﺆﻻﺀ ﻫﻮ ﺍﻟﻘﻴﺎﻡ ﺑﺒﻌﺾ ﺍﻟﺘﺮﺍﺟﻢ ﺍﻟﻨﺎﻗﺼﺔ ﻭﻳﺎﻟﻴﺖ ﻫﺬﻩ ﺍﻟﺘﺮﺍﺟﻢ ﻛﺎﻧـﺖ‬
‫ﺗﺮﺍﺟﻢ ﺻﺤﻴﺤﺔ ﻭﺟﻴﺪﺓ‪ ...‬ﻭﻟﻜﻦ ﻫﻴﻬﺎﺕ‪.‬‬
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‫ﻻ ﻳﺘﻢ ﺗﺼﺪﻳﻖ ﺍﳊﻜﻤﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻌﻘﻞ ﺑﻞ ﺑﺸﻬﺎﺩﺓ ﺍﻟـﺮﻭﺡ ﻭﺗﻘـﺪﻳﺮﻩ‪...‬‬
‫ﺃﺟﻞ! ﻻ ﺗﻔﻬﻢ ﺍﳊﻜﻤﺔ ﺳﻮﻯ ﺍﳊﻜﻤﺔ‪ .‬ﺃﻣﺎ ﺍﻟﻌﻘﻞ ﻓﻬﻮ ﺍﻣﺎ ﻋﺪﻭﻫﺎ ﺃﻭ ﺻﺪﻳﻘﻬﺎ‬
‫ﻏﲑ ﺍﳌﺨﻠﺺ‪.‬‬
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‫ﺃﺣﻴﺎﻧﹰﺎ ﻗﺪ ﻻ ﻳﻌﺠﺐ ﺍﻟﻌﻘﻞ ﺑﺎﳊﻜﻤﺔ ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﺳﺘﻄﺎﻋﺘﻪ ﺇﺩﺭﺍﻛﻬﺎ‪ ,‬ﺫﻟﻚ‬
‫ﻷﻥ ﻣﺴﺎﺋﻞ ﺍﳊﻜﻤﺔ ﺩﻗﻴﻘﺔ ﺟﺪﹰﺍ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻻ ﻳﺴﻤﻮ ﺑﺎﻹﳍـﺎﻡ‬
‫ﻳﺼﻌﺐ ﻋﻠﻴﻪ ﺑﻞ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﳊﻜﻤﺔ‪.‬‬
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‫‪١٦٦‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻘﻞ ﻫﻮ ﻗﺴﻢ ﺍﻟﺒﻴﺎﺽ ﻣﻦ ﺍﻟﻌﲔ ﻓﺎﳊﻜﻤﺔ ﻫﻲ ﺍﻟﻘﺴﻢ ﺍﻷﺳـﻮﺩ‬
‫ﻣﻨﻬﺎ‪...‬‬
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‫ﻳﺼﻞ ﺍﻟﻌﻘﻞ ﺇﱃ ﺍﻹﺩﺭﺍﻙ ﻋﻦ ﻃﺮﻳﻖ ﺍﳊﻮﺍﺱ‪ ،‬ﺃﻣﺎ ﺍﳊﻜﻤﺔ ﻓﺒﺎﻟﺒـﺼﲑﺓ ﻭﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺍﻟﻌﲔ ﺗﺮﻯ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﺧﻠﻒ ﻧﻈﺎﺭﺓ‪ ،‬ﻓﺎﳊﻜﻤﺔ ﺗﺮﺍﻫﺎ ﺑﺎﻟﺘﻠﺴﻜﻮﺏ‪.‬‬
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‫ﻻ ﳝﻜﻦ ﻟﻠﻌﻘﻞ ﲡﺎﻭﺯ ﺣﺪﻭﺩ ﺍﳌﺎﺩﺓ‪ .‬ﻓﺎﳊﻜﻤﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﳊﻘﻴﻘﻴﺔ ﳘﺎ ﺍﻟﻠﺘﺎﻥ‬
‫ﺗﺴﺘﻄﻴﻌﺎﻥ ﺣﺪﺱ ﻣﺎ ﻭﺭﺍﺀ ﺍﳌﺎﺩﺓ‪ .‬ﻭﻛﻢ ﳛﺰ ﰲ ﺍﻟﻘﻠﺐ ﻋﺪﻡ ﺍﺳﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﺇﱃ‬
‫ﺍﻟﺼﻮﺕ ﺍﳉﻬﻮﺭﻱ ﻟﻠﺤﻜﻤﺔ‪ ،‬ﻭﺇﻧﺼﺮﺍﻓﻬﻢ ﺇﱃ ﺍﺳﺘﻤﺎﻉ ﺍﻟﻄﺒﻞ ﻭﺍﻟﺰﻣﺮ‪.‬‬
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‫ﻫﻨﺎﻙ ﻣﺸﻌﻠﺘﺎﻥ ﺗﻀﻴﺌﺎﻥ ﺍﻟﺪﺭﻭﺏ ﺍﳌﻈﻠﻤﺔ ﻭﺍﳌﺘﻌﺮﺟﺔ ﻟﻠﺤﻴﺎﺓ‪ .‬ﺇﺣﺪﺍﳘﺎ ﻫـﻲ‬
‫ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﻭﺍﻷﺧﺮﻯ ﻫﻲ ﺍﳊﻜﻤﺔ‪.‬‬
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‫ﺍﻟﻌﻠﻮﻡ ﻫﻲ ﺿﻴﺎﺀ ﺍﻟﻌﻘﻞ‪ ،‬ﺃﻣﺎ ﺍﳊﻜﻤﺔ ﻓﻬﻲ ﺍﻟﱪﻭﻕ ﺍﻟـﱵ ﺗـﱪﻕ ﰲ ﲰـﺎﺀ‬
‫ﺍﻟﺮﻭﺡ‪.‬‬
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‫ﺧﻠﻂ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﺎﺩﻳﺔ ﺑﺎﳊﻜﻤﺔ ﺗﻌﺒﲑ ﻋﻦ ﻋﺪﻡ ﻓﻬﻤﻬﻤﺎ ﻣﻌﹰﺎ‪ .‬ﻟﺬﺍ ﻓﻤﻦ ﺍﻟﻐﺮﺍﺑﺔ‬
‫ﲟﻜﺎﻥ ﺃ ﹼﻻ ﺗﺴﻤﻊ ﺍﻵﻥ ﺳﻮﻯ ﺛﺮﺛﺮﺓ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﳉﻬﺎﻝ‪.‬‬
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‫ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﺍﻣﺘﻸﺕ ﻓﻄﺮﺗﻪ ﻭﺫﺍﺗﻪ ﺑﺎﳊﻜﻤﺔ‪ ،‬ﻳﺴﺘﻄﻴﻊ ‪-‬ﻭﻫﻮ ﻗـﺎﺑﻊ ﺑـﲔ‬
‫ﺟﺪﺭﺍﻥ ﺃﺭﺑﻌﺔ ﰲ ﻏﺮﻓﺔ ﺻﻐﲑﺓ‪ -‬ﺍﻥ ﻳﺘﺄﻣﻞ ﺍﻟﻜﻮﻥ ﻓﻴﺼﻞ ﺇﱃ ﻣﻮﺍﺿﻊ ﻭﺃﻣـﺎﻛﻦ‬
‫ﻳﻌﺠﺰ ﺍﻟﺴﻴﺎﺡ ﺍﻟﺬﻳﻦ ﺟﺎﺑﻮﺍ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺣﱴ ﺇﱃ ﻭﺍﺣﺪ ﺑﺎﳌﺎﺋـﺔ‬
‫ﳑﺎ ﻭﺻﻞ ﺇﻟﻴﻪ‪.‬‬
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‫‪١٦٧‬‬
‫ﻳﻘﻮﻟﻮﻥ ﻋﻦ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻧﻪ ﻫﻮ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺍﻟﻜـﻮﻥ ﻭﻳﻌـﺮﻑ‬
‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺍﻧﺎ ﺃﻗﻮﻝ ﺑﺎﻥ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﺍﷲ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻠﺴﻮﻓﹰﺎ ﲝﻖ‪.‬‬
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‫ﻛﻞ ﻛﻠﻤﺔ ﺗﺼﺪﺭ ﻋﻦ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﺗﻜﻮﻥ ﺣﺴﺐ ﻣﺴﺘﻮﻯ ﺛﻘﺎﻓﺘﻪ ﻭﺩﺭﺟﺔ‬
‫ﻋﺮﻓﺎﻧﻪ‪ ،‬ﻭﻻ ﻳﻔﻬﻢ ﻋﻨﻪ ﺳﻮﻯ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻭﺻﻠﻮﺍ ﺇﱃ ﺫﻟﻚ ﺍﳌﺴﺘﻮﻯ‪ .‬ﺃﻣﺎ‬
‫ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺪﻗﻴﻘﺔ‪ .‬ﻭﺍﳊﻜﻢ ﺍﻟﺪﻗﻴﻘﺔ ﺃﻭ ﻋﺪﻫﺎ ﺍﻋﺘﻴﺎﺩﻳﺔ ﻓﻼ ﻳﺮﺟﻊ ﺇﱃ‬
‫ﺟﻬﻞ ﺍﻟﺮﻭﺡ ﺃﻭ ﺧﺸﻮﻧﺘﻪ‪ ،‬ﺑﻞ ﺇﱃ ﻋﺪﻡ ﲢﻠﻴﻪ ﺑﺎﻟﻌﺮﻓﺎﻥ‪.‬‬
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‫ﻛﺜﲑﹰﺍ ﻣﺎ ﺍﻧﺴﺤﻘﺖ ﺍﻷﻣﻢ ﲢﺖ ﺍﻟﻌﺠﻼﺕ ﺍﳊﺪﻳﺪﻳﺔ ﻟﻠﻘﻮﻯ ﺍﻟﻐﺎﴰﺔ ﺍﻟﺒﻌﻴﺪﺓ‬
‫ﻋﻦ ﺍﳊﻜﻤﺔ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺗﻘﻮﻡ ﺍﻟﻘﻮﺓ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﳊﻜﻤﺔ ﺑﺴﺤﻖ ﺍﳊﻜﻤﺔ ﺍﳋﺎﻟﻴﺔ ﻣﻦ‬
‫ﺍﻟﻘﻮﺓ ﻓﺈﻥ ﺍﻟﻀﺤﻴﺔ ﺍﻷﺻﻠﻴﺔ ﻫﻲ ﺍﳊﻘﻴﻘﺔ‪.‬‬
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‫ﺍﻟﺼﺮﺍﻓﻮﻥ ﻳﻌﺮﻓﻮﻥ ﻗﻴﻤﺔ ﺍﳉﻮﺍﻫﺮ‪ ،‬ﻭﺍﻟﻌﻠﻤﺎﺀ ﻳﻌﺮﻓﻮﻥ ﻗﻴﻤﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟـﺬﻳﻦ‬
‫ﲰﻮﺍ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺍﻷﻧﺎﺱ ﺍﻟﻜﺎﻣﻠﲔ ﻳﻌﺮﻓﻮﻥ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﺎﳉﻮﻫﺮ‬
‫ﻳﻜﻮﻥ ﻏﺮﻳﺒﹰﺎ ﰲ ﺳﻮﻕ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﻭﺍﻟﻌﺎﱂ ﻳﻜﻮﻥ ﻏﺮﻳﺒﹰﺎ ﺑﲔ ﺍﳉﻬﻼﺀ‪ ،‬ﻭﺍﻹﻧـﺴﺎﻥ‬
‫ﻳﻜﻮﻥ ﻏﺮﻳﺒﹰﺎ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻷﺭﻭﺍﺡ ﺍﳊﻴﻮﺍﻧﻴﺔ ﺍﻟﺪﻧﻴﺌﺔ‪ ،‬ﻭﺍﳊﻜﻴﻢ ﻏﺮﻳﺒﹰﺎ ﰲ ﺩﻧﻴـﺎ‬
‫ﺃﳘﻠﺖ ﺿﻤﲑﻫﺎ ﻭﺟﺎﻧﺒﺖ ﻣﻨﻄﻘﻬﺎ‪.‬‬

‫ﺍﻟﻀﻤﲑ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻜﻤﺔ ‪‬‬

‫ﺍﻟﻮﺟﺪﺍﻥ ﻫﻮ ﻋﻨﻮﺍﻥ ﻭﻋﻲ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ ﻭﻟﻜﻴﺎﻧﻪ‪ .‬ﻭﻫﻮ ﺁﻟﻴﺔ ﺭﻭﺣﻴﺔ ﲢﺪﺱ‬
‫ﻭﺗﺪﺭﻙ ﻭﺗﻨﺸﺮ ﺃﺷﺮﻋﺘﻬﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﳓﻮ ﺍﻟﻼ‪‬ﺎﻳﺔ‪.‬‬
‫***‬
‫ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﺬﻫﻦ ﻭﺍﻟﻘﻠـﺐ ﻫـﻲ ﺃﺩﻭﺍﺕ ﺍﻹﺣـﺴﺎﺱ ﻟﻠـﺮﻭﺡ‬
‫ﻭﻭﺳﺎﺋﻄﻪ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺃﻫﻢ ﺃﺳﺲ ﺍﻟﻀﻤﲑ ﻭﺍﻟﱵ ﺗﻘـﻮﻡ ﺑﺈﻳـﺼﺎﻝ‬

‫‪١٦٨‬‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰒ ﺇﱃ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ﻭﺳﻌﺎﺩﺓ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻭﻣﺸﺎﻫﺪﺗﻪ ﰲ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪.‬‬
‫***‬
‫ﺍﻟﻀﻤﲑ ﻣﺮﺁﺓ ﳎﻠﻮﺓ ﺻﺎﻓﻴﺔ ﺗﺮﻳﻨﺎ ﺍﳊ ‪‬ﻖ ﺗﻌﺎﱃ ﻛﻤﺎ ﻻ ﻳﻮﺟﺪ ﻣﺜﻴـﻞ ﻟـﻪ ﰲ‬
‫ﺍﻟﺘﺮﲨﺔ ﻋﻦ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﺑﺸﺮﻁ ﺃﻥ ﳚﺪ ﺍﻵﺫﺍﻥ ﺍﻟﱵ ﺗﺴﻤﻊ ﺻﻮﺗﻪ‪.‬‬
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‫ﻟﻜﻮﻥ ﺍﻟﻀﻤﲑ ﺇﺣﺴﺎﺱ ﺍﻟﺮﻭﺡ ﻭﺭﺅﻳﺘﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻣﺘﺠﺎﻭﺯﹰﺍ ﻟﻠﻤﻜﺎﻥ‬
‫ﻣﻨﻔﺘﺤﹰﺎ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ‪ .‬ﻟﺬﺍ ﻋﺪﺕ ﻣﻮﺍﺯﻳﻦ ﺍﻟﻀﻤﲑ ﻣﺘﻴﻨﺔ ﻭﺻـﺎﻓﻴﺔ ﻭﺑﺮﻳﺌـﺔ‬
‫ﺑﺮﺍﺀﺓ ﺍﳌﻼﺋﻜﺔ‪.‬‬
‫***‬
‫ﻋﺪﺩ ﺍﳌﻔﺘﲔ ﻏﲑ ﻗﻠﻴﻞ‪ ،‬ﻭﻛﻠﻬﻢ ﻳﺮﺍﺟﻌﻮﻥ ﺍﳌـﺼﺎﺩﺭ ﻧﻔـﺴﻬﺎ ﰒ ﻳﻘﻮﻣـﻮﻥ‬
‫ﺖ ﺣﺎﺩ ﺍﻟﺒﺼﺮ ﺇﱃ ﺩﺭﺟﺔ ﺍﻧﻪ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻡ ﺑﺎﻹﻓﺘﺎﺀ ﻳﻜﻮﻥ‬ ‫ﺑﺎﻹﻓﺘﺎﺀ‪ ،‬ﻭﺍﻟﻀﻤﲑ ﻣﻔ ٍ‬
‫ﺩﺍﺋﻤﹰﺎ ﲜﺎﻧﺐ ﺍﳊﻘﻴﻘﺔ ﻭﻻ ﳜﺪﻉ ﰲ ﻓﺘﻮﺍﻩ ﺃﺣﺪﹰﺍ‪.‬‬
‫***‬
‫ﺍﻟﻀﻤﲑ ﺍﻟﻌﺎﻡ ﻫﻮ ﺇﺩﺭﺍﻙ ﻭﺣﺲ ﻭﺣﺪﺱ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ‪ ،‬ﻟﺬﺍ ﻛﺎﻥ ﺧﻄﺆﻩ‬
‫ﻧﺎﺩﺭﺍﹰ‪ ،‬ﻭﻻﺳﻴﻤﺎ ﺃﻥ ﻛﺎﻥ ﺍﻹﳍﺎﻡ ﻧﻔﺴﻪ ﻣﻦ ﻣﻨﺎﺑﻊ ﻣﻌﻠﻮﻣﺎﺗﻪ ﻭﻣﻜﺘﺴﺒﺎﺗﻪ‪.‬‬
‫***‬
‫ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻀﻤﲑ ﺍﻟﻌﺎﻡ ﲟﺜﺎﺑﺔ ﺣﺎﻛﻢ ﻓﻬﻮ ﻻ ﳜﻄﺊ ﻭﻻ ﻳﻨﺨـﺪﻉ‪ ،‬ﻭﻻ‬
‫ﺴﻊ‪ ‬ﺍﳉﻤﻴﻊ ﺳﻮﻯ ﺍﻻﻧﻘﻴﺎﺩ ﻷﺣﻜﺎﻣﻪ ﻭﻗﺒﻮﳍﺎ ﻭﺍﻟﺮﺿﻰ ﺑﻪ ﺣﻜﻤﹰﺎ‪ .‬ﻭﻫﺬﺍ ﻳﻌـﲏ‬
‫‪‬ﻳ ‪‬‬
‫ﺃﻧﻪ ﻳﻜﻮﻥ ﺍﳌﺮﺟﻊ ﺍﻷﺧﲑ ﰲ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ‪.‬‬
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‫ﺍﻟﻮﻇﻴﻔﺔ ﻫﻲ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﺑﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﳝﺜﻠﻬﺎ ﰲ ﺍﳊﻴﺎﺓ ﺃﺻـﺤﺎﺏ‬
‫ﺍﻟﻀﻤﺎﺋﺮ ﺍﻟﺴﻠﻴﻤﺔ ﻛﺎﻷﻧﺒﻴﺎﺀ‪ ،‬ﻓﻼ ﻳﺒﻘﻰ ﻫﻨﺎﻙ ﻣﻨﺎﺹ ﻣﻦ ﻗﺒﻮﳍﺎ‪ ،‬ﻓﺎﺫﺍ ﻛﺎﻥ ﺍﳊﻖ‬

‫‪١٦٩‬‬
‫ﻫﻮ ﺍﳊﺎﻛﻢ ﺍﳌﻄﻠﻖ‪ ،‬ﻓﺎﻟﻀﻤﲑ ﺃﺻﺪﻕ ﻣﺮﺁﺓ ﻟﻪ‪ .‬ﻗﺪ ﺗﺒﺪﻭ ﺻﻮﺭﻫﺎ ﻣﻀﺒﺒﺔ ﻭﻏـﲑ‬
‫ﻭﺍﺿﺤﺔ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﺇ ﹼﻻ ﺃﻥ ﺻﻮﺭﻫﺎ ﰲ ﻣﻌﻈﻢ ﺍﻷﺣﻴﺎﻥ ﺗﻜﻮﻥ ﻭﺍﺿﺤﺔ‪.‬‬
‫***‬
‫ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﰲ ﺳﻠﻮﻙ ﺃﻱ ﺇﻧﺴﺎﻥ ﻭﰲ ﺗﺼﺮﻓﺎﺗﻪ ﻳﻨﺒﻊ ﻣـﻦ ﺭﻭﺣـﻪ‬
‫ﻭﻓﻜﺮﻩ ﺍﳌﺘﺴﻤﲔ ﺑﺎﻟﻨﻈﺎﻡ‪ .‬ﺃﻣﺎ ﻣﺎ ﻳﺒﺪﻭ ﻣﻦ ﻟﺪﻧﻴﺔ ﰲ ﺣﺮﻛﺎﺗﻪ ﻓﻠﻜﻮﻥ ﺿـﻤﲑﻩ‬
‫ﻣﻨﻔﺘﺤﹰﺎ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ‪.‬‬

‫ﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻜﻤﺔ ‪‬‬

‫ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﳌﻄﺎﻟﻌﺔ ﻭﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺃﻫﻢ ﺃﻏﺬﻳﺔ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﺍﳊﺮﻣﺎﻥ ﻣﻨﻬﺎ ﺣﺮﻣـﺎﻥ‬

‫ﺧﻄﲑ ﻻ ﳝﻜﻦ ﺗﻼﻓﻴﻪ‪.‬‬
‫***‬
‫ﺑﻴﻨﻤﺎ ﻳﻘﻮﻡ ﺍﻷﺟﺎﻧﺐ ﺑﺘﺪﻗﻴﻖ ﻛﻞ ﺷﻲﺀ ﰲ ﺑﻠﺪﻧﺎ ﺑﺪﺀﹰﺍ ﻣﻦ ﺳﻬﻮﳍﺎ ﻭﺟﺒﺎﳍـﺎ‬
‫ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺧﺰﺍﺋﻨﻨﺎ ﰲ ﺍﻟﻔﻦ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻻ ﻧﻘﻮﻡ ﳓﻦ ﺑﺄﻱ ﲝـﺚ ﰲ‬
‫ﻣﻨﺎﺑﻊ ﺗﺮﺍﺛﻨﺎ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺜﻘﺎﰲ‪ ،‬ﻭﻻ ﻧﻘﺮﺃ ‪-‬ﺃﻭﻻ ﻧﺴﺘﻄﻴﻊ ﻗﺮﺍﺀ‪‬ﺎ‪ -‬ﻟﺬﺍ ﻓﻤﺎ ﻋﻠﻴﻨـﺎ‬
‫)‪(١‬‬
‫ﺇﻻ ﺍﻟﺒﻜﺎﺀ ﻋﻠﻰ ﺣﺎﻟﻨﺎ‪.‬‬
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‫ﻳﺼﻌﺐ ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﻬﻢ ﺍﻟﻼﻣﺒﺎﻻﺓ ﺍﻟﱵ ﻧﺒﺪﻳﻬﺎ ﻛﺄﻣﺔ ﲡـﺎﻩ ﺍﻟﺘـﺮﺍﺙ ﺍﻷﺩﰊ‬
‫ﻭﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ ﺗﺮﻛﻪ ﻟﻨﺎ ﺃﺟﺪﺍﺩﻧﺎ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺬﻱ ﺷﻐﻒ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‬
‫ﺑﺒﺤﺜﻪ ﻭﺗﺪﻗﻴﻘﻪ‪.‬‬
‫***‬
‫ﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺒﻠﺒﻠﺔ ﻭﺗﻌﻜﲑ ﺃﻓﻜﺎﺭ ﺍﻷﺟﻴﺎﻝ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﱂ ﻳﻔﻬﻤﻮﻫـﺎ‬

‫)‪ (١‬ﺑﻌﺪ ﻗﻠﺐ ﺃﺣﺮﻑ ﺍﻟﻜﺘﺎﺑﺔ ﰲ ﺗﺮﻛﻴﺎ ﻣﻦ ﺍﻷﺣﺮﻑ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﻟﻼﺗﻴﻨﻴﺔ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻛﺜﺮﻳﺔ ﺍﻟﺸﻌﺐ ﺍﻟﺘﺮﻛﻲ ﻭﺍﳌﺜﻘﻔﻮﻥ ﻗﺮﺍﺀﺓ‬
‫ﻛﺘﺒﻬﻢ ﺍﻟﺘﺮﺍﺛﻴﺔ ﻭﺁﺛﺎﺭﻫﻢ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪١٧٠‬‬
‫ﺟﻴﺪﹰﺍ ﺃﻭ ﻓﻬﻤﻮﻫﺎ ﻭﱂ ﻳﻬﻀﻤﻮﻫﺎ ﺟﻴﺪﹰﺍ‪ ...‬ﻣﺜﻞ ﻫﺆﻻﺀ ﻟﻴﺴﻮﺍ ﺿﺎﺭﻳﻦ ﻓﻘﻂ ﺑـﻞ‬
‫ﳝﻜﻦ ﻋﺪﻫﻢ ﺧﻮﻧﺔ‪.‬‬
‫***‬
‫ﺍﳌﻌﺎﻧﺎﺓ ﻣﻦ ﺃﻫﻢ ﻣﺼﺎﺩﺭ ﺍﻹﳍﺎﻡ‪.‬‬
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‫ﻛﻴﺎﻥ ﺍﻷﻣﺔ ﻭﻭﺟﻮﺩﻫﺎ ﻭﳎﺪﻫﺎ ﻣﺘﻨﺎﺳﺐ ﺗﻨﺎﺳﺒﹰﺎ ﻃﺮﺩﻳﹰﺎ ﻣﻊ ﻋﻤـﻖ ﺍﻟﺜﻘﺎﻓـﺔ‬
‫ﻭﺍﻟﻔﻦ ﺍﻟﺬﻱ ﲤﺘﻠﻜﻪ ﺗﻠﻚ ﺍﻷﻣﺔ‪ .‬ﻭﺍﻷﻣﺔ ﺍﻟﱵ ﺧﻠﻔﺖ ﰲ ﳐﺘﻠﻒ ﺃﺭﺟـﺎﺀ ﺍﻷﺭﺽ‬
‫ﺃﺛﺎﺭﹰﺍ ﻓﻨﻴﺔ ﲤﻠﻚ ﺑﻌﺪﺩ ﺗﻠﻚ ﺍﻵﺛﺎﺭ ﺃﻟﺴﻨﺔ ﺗﻘﻮﻝ‪" :‬ﺃﻧﺎ ﺃﻳﻀﹰﺎ ﻣﻮﺟﻮﺩﺓ"‪.‬‬
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‫ﺍﻟﺮﻓﻌﺔ ﻭﺍﻟﻘﻴﻤﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﺗﻜﻮﻥ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﻭﻳﺴﺘﻄﻴﻊ ﺷﺨﺺ ﻭﺿﻴﻊ‬
‫ﻭﺧﺴﻴﺲ ﺃﻥ ﻳﻜﻮﻥ ﻏﻨﻴﹰﺎ‪ .‬ﻭﻟﻜﻦ ﻟﻦ ﻳﺴﺘﻄﻊ ﺍﻣﺘﻼﻙ ﺍﻟﺮﻓﻌﺔ ﻭﺍﻟﺸﺮﻑ ﻭﺍﳌﻌﺎﱄ‪.‬‬
‫***‬
‫ﻣﻬﻤﺎ ﻛﺜﺮﺕ ﻗﺮﺍﺀﺓ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻄﺎﻟﻌﺘﻪ ﻭﻣﻌﻠﻮﻣﺎﺗﻪ‪ ،‬ﻓﻼ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ‬
‫ﺍﻷﻣﺮ ﺑﺎﻋﺜﹰﺎ ﺃﻭ ﺳﺒﺒﹰﺎ ﰲ ﺍﻟﺘﻮﻗﻒ ﻋﻦ ﺍﳌﻄﺎﻟﻌﺔ ﻭﺍﻟﻘـﺮﺍﺀﺓ ﻭﺍﻟـﺘﻌﻠﻢ‪ .‬ﻓﺎﻟﻌﻠﻤـﺎﺀ‬
‫ﺍﳊﻘﻴﻘﻴﻮﻥ ﻇﻬﺮﻭﺍ ﻣﻦ ﺑﲔ ﺃﻧﺎﺱ ﻋﺪﻭﺍ ﻣﻌﻠﻮﻣﺎ‪‬ﻢ ﻗﻠﻴﻠﺔ ﻭﻏﲑ ﻛﺎﻓﻴﺔ ﻣﻊ ﻛﻮ‪‬ﻢ‬
‫ﰲ ﲝﺚ ﺩﺍﺋﻢ ﻭﻣﺘﻮﺍﺻﻞ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﻳﺒﺪﺃ ﺍﳊﻖ ﺑﺎﳊﺪﻳﺚ ﻳﻐﻀﺐ ﺍﳉﻬﻞ‪ ،‬ﻭﻳﻨـﺰﻋﺞ ﺍﻟﺘﻌﺼﺐ ﺃﻣﺎ ﺍﻟﻌﻠـﻢ‬
‫ﻓﻴﻜﻮﻥ ﺃﺫﺍﻧﺎ ﺻﺎﻏﻴﺔ‪.‬‬
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‫ﻟﻴﺲ ﻣﻦ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻳﻌﺪ ﻛﻞ ﺟﺎﻫﻞ ﳏﺮﻭﻣﹰﺎ ﻣﻦ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻓﺎﳉﺎﻫﻞ ﺍﳊﻘﻴﻘﻲ‬
‫ﻫﻮ ﺍﻟﺸﺨﺺ ﺍﶈﺮﻭﻡ ﻣﻦ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻷﻣﺮ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻓﻤﺜﻞ ﻫـﺬﺍ ﺍﻟـﺸﺨﺺ‬
‫ﺟﺎﻫﻞ ﻭﺇﻥ ﻣﻠﻚ ﺭﻛﺎﻣﹰﺎ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ‪.‬‬
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‫ﻟﻴﺲ ﺍﻟﻌﻴﺶ ﺭﺅﻳﺔ ﻭﻣﻌﺮﻓﺔ ﺃﻭ ﺃﻛﻞ ﻭﺷﺮﺏ‪ ،‬ﺑﻞ ﻫﻮ ﺷﻌﻮﺭ ﻭﺇﺣﺴﺎﺱ‪ .‬ﻓﺎﻟﺬﻱ‬
‫ﻼ ﻓﻀﺮﺭﻩ‬‫ﻳﻌﺮﻑ ﻳﻜﻮﻥ ﻣﻔﻴﺪﹰﺍ‪ .‬ﻭﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﻳﻜﻮﻥ ﺿﺎﺭﹰﺍ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻗﻠﻴ ﹰ‬

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‫ﺃﻛﱪ‪ .‬ﻷﻥ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﲤﺎﻣﹰﺎ ﻭﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺃﻱ ﺷﻲﺀ ﻭﺍﻥ ﺧ‪‬ﺪﻋﺎ ﰲ ﺃﺣﻴـﺎﻥ‬
‫ﻼ ﻓﻴﺨﺪﻉ ﻛﺜﲑﹰﺍ‪.‬‬ ‫ﻧﺎﺩﺭﺓ ﺇﻻ ﺍ‪‬ﻤﺎ ﻻ ﳜﺪﻋﺎﻥ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻗﻠﻴ ﹰ‬
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‫ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳ‪‬ﺸﺮﺡ ﻭﻳ‪‬ﻔﻬ‪‬ﻢ ﺑﺎﺳﻢ ﺍﻟﻌﻠﻢ ﻳﻌﺪ ﻣﻔﻬﻮﻣﺎﹰ‪ ،‬ﻭﻣﺎ ﻻ ﳝﻜﻦ ﺷـﺮﺣﻪ‬
‫ﻳﻌﺪ ﻏﲑ ﻣﻬﻀﻮ ٍﻡ ﺑﻌﺪ ﺑﺸﻜﻞ ﺟﻴﺪ‪ .‬ﻭﻟﺬﺍ ﻓﺒﻴﻨﻤﺎ ﻳﺘﺮﻛﺰ ﺍﻻﻫﺘﻤﺎﻡ ﻋﻠﻰ ﺍﻟـﺸﺒﺎﺏ‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻳﻔﻬﻤﻮﻥ ﺟﻴﺪﹰﺍ ﰲ ﺍﳌﺪﺍﺭﺱ ﻧﺮﻯ ﻭﺟﻮﺏ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻮﺿﻊ ﺍﳌﻌﻠﻤﲔ ﺃﻳﻀﺎ‪.‬‬
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‫ﺇﻥ ﱂ ﺗﺘﺤﻮﻝ ﺍﳌﺪﺍﺭﺱ ﺑﻴﺪ ﺍﳌﻌﻠﻤﲔ ﺍﻹﻛ ﹼﻔﺎﺀ ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ ﺍﳌﻌﺎﺑﺪ ﻓﺈﻥ ﻣـﻦ‬
‫ﺍﻟﻌﺒﺚ ﺍﻧﺘﻈﺎﺭ ﺧﻠﻮ ﺍﻟﺴﺠﻮﻥ ﻣﻦ ﺍﳌﺴﺎﺟﲔ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﻳﻨﻮﻱ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻘﻴﺎﻡ ﺑﻌﻤﻞ ﻣﺎ ﻋﻠﻴﻪ ﳏﺎﻭﻟﺔ ﻣﻌﺮﻓﺔ ﻛﻞ ﻣﺎ ﻳﻌـﻮﺩ ﺇﱃ‬
‫ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﻘﺘﻨﻊ ﺑﺎﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺗﻨﻔﻴﺬﻩ ﻋﻠﻴﻪ ﺃ ﹼﻻ ﻳﻘﺼﺮ ﰲ ﺍﻟﺘﻨﻔﻴﺬ‪.‬‬
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‫ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﺃﻥ ﻳﻌﺮﻑ ﻋﻤﻠﻪ ﻭﻣﻬﻨﺘﻪ ﺟﻴﺪﺍﹰ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﻟﺒﻘﺎﺀ ﺿﻤﻦ ﺩﺍﺋـﺮﺓ‬
‫ﻣﻬﻨﺘﻪ ﻭﺍﺧﺘﺼﺎﺻﻪ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ .‬ﺫﻟﻚ ﻷﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻻ ﻳﻜـﻮﻥ ﺍﳉﻤﻴـﻊ‬
‫ﻧﺎﺟﺤﲔ ﺧﺎﺭﺝ ﺍﺧﺘﺼﺎﺻﺎ‪‬ﻢ‪ .‬ﻓﻌﻠﻰ ﺍﻟﻄﺒﻴﺐ ﺃﻥ ﻳﺒﻘﻰ ﻃﺒﻴﺒﹰﺎ ﻭﻋﻠﻰ ﺍﳌﻬﻨﺪﺱ ﺃﻥ‬
‫ﻳﺒﻘﻰ ﻣﻬﻨﺪﺳﹰﺎ‪ .‬ﻓﻌﻠﻰ ﺍﻷﺳﺘﺎﺫ ﺃﻻ ﻳﻜﻮﻥ ﻃﺒﻴﺒﺎﹰ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻄﺒﻴﺐ ﺃﻻ ﻳﻜﻮﻥ ﳏﺎﻣﻴﹰﺎ‬
‫ﻭﻻ ﳛﻤﻞ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬

‫ﺍﻟﺸﺮﻑ ﰲ ﻟﻐﺔ ﺍﳊﻜﻤﺔ ‪‬‬

‫ﺍﻟﺸﺮﻑ ﻭﺍﻟﻌﻔﺔ ﻧﺘﺎﺝ ﻣﺒﺎﺭﻙ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﻌﻔـﺔ ﻭﺍﻹﺧـﻼﺹ‪ ،‬ﻭﻋﻨـﺪﻣﺎ‬
‫ﻳﺴﺘﻌﻤﻞ ﻫﺬﺍ ﺍﳌﺰﻳﺞ ﻣﻮﻧﺔ ﺭﺍﺑﻄﺔ ﰲ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻓﻼ ﳝﻜﻦ ﳍﺬﺍ ﺍﻟﺒﻨﺎﺀ ﺃﻥ ﻳﺴﻘﻂ ﻣـﻦ‬
‫ﺃﻱ ﻫ ‪‬ﺰﺓ ﺇ ﹼﻻ ﻧﺎﺩﺭﹰﺍ‪.‬‬
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‫ﺍﻟﻌﻔﺔ ﺃﲰﻰ ﺟﺎﻧﺐ ﻋﻨﺪ ﺍﻟﺸﺠﺎﻉ ﻭﺃﻫﻢ ﺻﻔﺔ ﻋﻨﺪﻩ‪ .‬ﺃﻣﺎ ﺃﻛﱪ ﻧﻘﻴﺼﺔ ﻋﻨﺪﻩ‬
‫ﻭﺃﺳﻔﻠﻬﺎ ﻓﻬﻲ ﺃﻻ ﻳﻜﻮﻥ ﻣﺒﺎﻟﻴﹰﺎ ﰲ ﺩﻭﺍﻋﻲ ﺍﻟﻌﻔﺔ‪.‬‬
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‫ﺃﲰﻰ ﻗﻴﻤﺔ ﻋﻨﺪ ﺍﳌﺮﺃﺓ ﺍﻥ ﺗﻜﻮﻥ ﺫﺍﺕ ﻋﻔﺔ ﻭﺷﺮﻑ ﻭﺩﻭﻥ ﺃﻱ ﻟﻄﺨﺔ‪ .‬ﻭﻣـﻦ‬
‫ﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺒﺪﻭﻥ ﺣﺮﺻﹰﺎ ﻭﺣﺴﺎﺳﻴﺔ ﰲ ﻣﺴﺄﻟﺔ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻋﺮﺿـﻬﻢ‬
‫ﻭﻋﻔﹼﺔ ﻧﺴﺎﺋﻬﻢ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺣﺮﻳﺼﲔ ﰲ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻋﺮﺽ ﺃﻣﺘﻬﻢ‪.‬‬
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‫ﺍﻟﻌﻔﺔ ﻭﺍﻟﻨﺒﻞ ﺷﻴﺌﺎﻥ ﳐﺘﻠﻔﺎﻥ‪ ،‬ﻓﻘﺪ ﺗﻜﻮﻥ ﺍﻟﺜﺮﻭﺓ ﺃﺳﺎﺳﹰﺎ ﻟﻠﻨﺒﻞ ﻭﻟﻴﺲ ﺍﻟﺸﺮﻑ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻓﺎﻟﻔﻘﺮ ﻻ ﻳﻌﻴﺐ ﺍﻟﺸﺮﻑ ﺃﺑﺪﹰﺍ‪.‬‬
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‫ﺍﻟﺸﺮﻑ ﻣﻘﺪﺱ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺑﻌﺾ ﺍﻷﻣﻢ ﺗﻘﻮﻡ ﺑﺎﻟﻘﺴﻢ ﻭﺍﳊﻠﻒ ﺑﻪ ﻭﻣـﻦ‬
‫ﺃﻧﻔﺲ ﺟﻮﺍﻫﺮ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺃﻏﻼﻫﺎ‪ .‬ﻭﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺍﻟﺸﺮﻑ ﻻ ﳝﻜﻦ ﻟﻪ ﺍﺩﻋـﺎﺀ‬
‫ﺍﻟﻨﺒﻞ ﻭﺍﻟﻔﻀﻴﻠﺔ‪.‬‬
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‫ﺍﻟﺸﺮﻑ ﺟﻮﻫﺮﺓ ﻻ ﻣﺜﻴﻞ ﳍﺎ‪ ،‬ﻟﺬﺍ ﳚﺐ ﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ ﰲ ﺃﻓﻀﻞ ﳏﻔﻈـﺔ‪،‬‬
‫ﻭﻋﻨﺪﻣﺎ ﺗﺼﺎﻥ ‪‬ﺬﺍ ﺍﻟﺸﻜﻞ ﺗﺘﻀﺎﻋﻒ ﻗﻴﻤﺘﻬﺎ‪.‬‬
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‫ﺍﻟﺬﻱ ﻻ ﳛﺎﻓﻆ ﻋﻠﻰ ﻋﺮﺽ ﻭﺷﺮﻑ ﺍﻵﺧﺮﻳﻦ ﻣﺜﻠﻤﺎ ﳛﺎﻓﻆ ﻋﻠﻰ ﻋﺮﺿـﻪ‬
‫ﻭﺷﺮﻓﻪ ﻻ ﳝﻜﻦ ﺇﺋﺘﻤﺎﻧﻪ ﻋﻠﻰ ﺃﻱ ﺷﻲﺀ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺍﻟﺜﻘﺔ ﺑﻪ‪.‬‬
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‫ﻛﻤﺎ ‪‬ﺮﺏ ﺍﳋﻔﺎﻓﻴﺶ ﻣﻦ ﺍﻟﻀﻮﺀ‪ ،‬ﻳﻬﺮﺏ ﺍﻟﻼﺩﻳﻨﻴﻮﻥ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﳉﻬـﺎﻝ‬
‫ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﻋﺪﳝﻮ ﺍﻷﺧﻼﻕ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻷﺧﻼﻕ ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﺸﺮﻑ ﻻ‬
‫ﻳﺮﻏﺒﻮﻥ ﺑﻪ‪.‬‬

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 ‫ﺍﻟﻜﺬﺏ ﰲ ﻧﻈﺮ ﺍﳊﻜﻤﺔ ‪‬‬

‫ﻼ‬
‫ﺍﻟﻜﺬﺏ ﻟﻔﻆ ﻣﻈﻠﻢ‪ ،‬ﻳﻘﻮﺩ ﺍﻹﻧﺴﺎﻥ ‪-‬ﺣﺎﳌﺎ ﻳﻨﻜﺸﻒ ﺃﻣﺎﻡ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺁﺟ ﹰ‬
‫ﻼ‪ -‬ﺇﱃ ﻓﻘﺪ ﺍﻋﺘﺒﺎﺭﻩ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﱃ ﺟﻬﻨﻢ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﺃﻡ ﻋﺎﺟ ﹰ‬
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‫ﺍﻟﻜﺬﺏ ﺭﻓﻴﻖ ﺍﳌﺪﺍﻫﻨﺔ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﺭﻓﻴﻘﺔ ﺍﳉﺪ ﻭﻫﻲ ﻣـﺴﺘﻐﻨﻴﺔ‪ .‬ﺍﻟﻜـﺬﺏ‬
‫ﺳﺨﻴﻒ ﻭﺃﲪﻖ‪ .‬ﻭﺍﳊﻘﻴﻘﺔ ﻭﻗﻮﺭﺓ ﻭﻣﻬﻴﺒﺔ‪.‬‬
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‫ﺍﻟﺒﻠﺪﺍﻥ ﺍﻟﱵ ﺗﺴﻮﺩ ﻓﻴﻬﺎ ﺍﳊﻴﻠﺔ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﻜﺬﺏ ﻭﺍﻹﻓﺘﺮﺍﺀ ﻳﻨﺘـﺸﺮ ﻓﻴﻬـﺎ‬
‫ﺍﳋﺮﺍﺏ‪ ،‬ﻭﺃﻫﺎﱄ ﻫﺬﻩ ﺍﻟﺒﻠﺪﺍﻥ ﻓﻘﺮﺍﺀ ﻭﺟﻨﻮﺩﻫﺎ ﻣﻴﺎﻟﻮﻥ ﻟﻼﻧﻘﻼﺑﺎﺕ ﺍﻟﻌﺴﻜﺮﻳﺔ‪.‬‬
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‫ﻣﻬﻤﺎ ﺃﺭﺍﺩ ﺍﻟﻜﺬﺏ ﺍﻻﺧﺘﺒﺎﺀ ﲢﺖ ﺃﻏﻄﻴﺔ ﳐﺘﻠﻔﺔ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﳜﻔﻲ ﻧﻔﺴﻪ ﻋـﻦ‬
‫ﺃﻧﻈﺎﺭ ﺍﻟﻀﻤﲑ ﺍﻟﻌﺎﻡ‪ .‬ﻭﻻﺳﻴﻤﺎ ﻋﻦ ﺃﻧﻈﺎﺭ ﺃﺻﺤﺎﺏ ﺍﻟﻔﺮﺍﺳﺔ ﺍﻟﺬﻳﻦ ﻳﻨﻈﺮﻭﻥ ﺑﻨﻮﺭ ﺍﷲ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻜﺬﺏ ﺭﺍﺋﺠﹰﺎ ﻭﻳﺴﻮﺩ ﺻﻮﺗﻪ ﰲ ﺍﻟـﺴﺎﺣﺎﺕ ﻭﰲ ﺍﳌﻴـﺎﺩﻳﻦ‬
‫ﻓﻤﻌﲎ ﻫﺬﺍ ﺃﻥ ﻟﺴﺎﻥ ﺍﳊﻘﻴﻘﺔ ﻣﻘﻄﻮﻉ‪.‬‬
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‫ﺍﻟﻀﻤﲑ ﺍﻟﻌﺎﻡ ﻳﺸﺒﻪ ﲝﺮﹰﺍ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺒﺤﺮ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳚﻤﻊ ﺍﻟﻜﺬﺏ ﻭﻳﺮﺟﻌـﻪ‬
‫ﻭﻳﻌﻴﺪﻩ ﺇﱃ ﺍﻟﺴﺎﺣﻞ ﺣﱴ ﻭﺍﻥ ﳒﺢ ﺍﻟﻜﺬﺏ ﰲ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻭﺳﻂ ﻫﺬﺍ ﺍﻟﺒﺤﺮ‪.‬‬
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‫ﻫﻨﺎﻙ ﻣﻦ ﻳﺒﺼﻖ ﰲ ﻭﺟﻪ ﺍﻟﻜﺬﺏ ﻭﺍﻹﻧﻜﺎﺭ ﻭﺍﳌﻌﺎﺫﻳﺮ ﻭﺍﻟﺮﻳﺎﺀ ﻭﻳﻬﻴﻨـﻬﻢ‪...‬‬
‫ﺃﻻ ﻭﻫﻮ ﺍﻟﻀﻤﲑ‪.‬‬
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‫ﺍﻟﻜﺬﺏ ﻭﺍﳌﻈﺎﻫﺮ ﺍﳋﺎﺩﻋﺔ ﺗﻜﻮﻥ ﺩﺍﺋﻤﹰﺎ ﺻﺎﺧﺒﺔ‪ .‬ﺃﻣﺎ ﺍﳊﻘﻴﻘـﺔ ﻭﺍﻟـﺼﺪﻕ‬
‫ﻓﺼﺎﻣﺖ ﻭﻫﺎﺩﺉ ﻭﺍﻟﱪﻭﻕ ﺗﺼﻞ ﺇﱃ ﺍﻫﺪﺍﻓﻬﺎ ﻗﺒﻞ ﺍﻟﺮﻋﻮﺩ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪.‬‬

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 ‫ﺍﳊﻜﻤﺔ ﻭﺍﻟﻔﻀﻴﻠﺔ ‪‬‬

‫ﺍﻟﻔﻀﻴﻠﺔ ﲡﻠﺲ ﻋﻠﻰ ﺑﺴﺎﻁ ﺑﺴﻴﻂ ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﺃﻣﺎ ﺍﻟﻐﺮﻭﺭ ﻓﻼ ﻳﻜﻔﻴﻪ ﺃﻓﺨﻢ‬
‫ﺍﻟﻜﺮﺍﺳﻲ‪ .‬ﻓﺈﻥ ﺷﺒﻬﻨﺎ ﺍﻟﻐﺮﻭﺭ ﺑﺒﺌﺮ ﻣﻌﻜﻮﺳﺔ ﳍﺎ ﻣﻨﻈﺮ ﺍﻟﻘﺒﺔ‪ ،‬ﻧـﺴﺘﻄﻴﻊ ﺗـﺸﺒﻴﻪ‬
‫ﺍﻟﻔﻀﻴﻠﺔ ﺑﺴﻤﺎﺀ ﻫﺒﻄﺖ ﳓﻮ ﺍﻷﻓﻖ‪.‬‬
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‫ﺍﳉﻬﻞ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻐﺮﻭﺭ‪ .‬ﻭﺍﳊﻜﻤﺔ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﻔﻀﻴﻠﺔ‪ .‬ﺍﻟﻐﺮﻭﺭ ﻟﻘﻴﻂ ﻏﲑ‬
‫ﺷﺮﻋﻲ ﻟﻠﺠﻬﻞ‪ ،‬ﺃﻣﺎ ﺍﻟﻔﻀﻴﻠﺔ ﻓﺎﺑﻦ ﺷﺮﻋﻲ ﻟﻠﺤﻜﻤﺔ‪ .‬ﺍﻟﻐﺮﻭﺭ ﻧﺼﲑ ﻟﻼﺳﺘﺒﺪﺍﺩ ﺃﻣﺎ‬
‫ﺍﻟﻔﻀﻴﻠﺔ ﻓﻨﺼﲑﺓ ﻟﻠﺤﺮﻳﺔ ﻭﻟﻠﻤﺴﺎﻭﺍﺓ‪.‬‬
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‫ﻳﺘﺠﻮﻝ ﺍﻟﻐﺮﻭﺭ ﰲ ﻭﺣﺪﺓ ﻗﺎﺗﻠﺔ ﺑﺎﺣﺜﹰﺎ ﻋﻦ ﺍﻷﻧﺪﺍﺩ ﻭﺍﻷﻣﺜﺎﻝ‪ ...‬ﺃﻣﺎ ﺍﻟﻔﻀﻴﻠﺔ‬
‫ﻓﻬﻲ ﺑﲔ ﺍﻟﺸﻌﺐ ﻭﻣﻠﺆﻫﺎ ﺍﻟﺴﻌﺎﺩﺓ ﻷ‪‬ﺎ ﻭﺟﺪﺕ ﺃﻣﺜﺎﳍﺎ ﻭﺃﻧﺪﺍﺩﻫﺎ‪.‬‬
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‫ﻳﻘﻮﻟﻮﻥ‪" :‬ﺇﻥ ﺍﳌﻌﺮﻭﻑ ﻻ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻹﻛﺮﺍﻩ"‪ .‬ﻫﺬﺍ ﺻﺤﻴﺢ ﻓﺎﻟﻌﻈﻤﺔ‬
‫ﺃﻳﻀﺎ ﻻ ﺗﻜﻮﻥ ﺑﺎﻟﻘﻮﺓ ﻭﺍﻹﻛﺮﺍﻩ‪ .‬ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻳﻌﻴﻨﻬﺎ ﺍﻟﻀﻤﲑ ﺍﻟﻌﺎﻡ‪.‬‬
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‫ﻫﻨﺎﻙ ﺃﻧﺎﺱ ﻳﻌﺪﻭﻥ ﺍﳌﻌﺠﺒﲔ ﺑﺄﻧﻔﺴﻬﻢ ﻣﻦ "ﺍﳌﺘﻔﺎﺋﻠﲔ" ﻭﻏـﲑ ﺍﳌﻌﺠـﺒﲔ‬
‫ﺑﺄﻧﻔﺴﻬﻢ ﻣﻦ "ﺍﳌﺘﺸﺎﺋﻤﲔ"‪ .‬ﻟﺬﺍ ﻳﻘﺪﺭﻭﻥ ﺍﻟـﺼﻨﻒ ﺍﻷﻭﻝ ﻭﻳﻔﺘﺤـﻮﻥ ﳍـﻢ‬
‫ﺻﺪﻭﺭﻫﻢ‪ ،‬ﻭﻳﻜﺮﻫﻮﻥ ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ ﻭﳛﺎﻭﻟﻮﻥ ﻣﻄﺎﺭﺩ‪‬ﻢ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﺃﻣـﺎ‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﺼﺤﻴﺢ ﻓﻬﻮ ﻣﻄﺎﺭﺩﺓ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﳌﻐﺮﻭﺭﻳﻦ ﻣﻦ ﺍﳌﻌﺠﺒﲔ ﺑﺄﻧﻔﺴﻬﻢ‪.‬‬
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‫ﺍﳌﺘﻔﺎﺋﻞ ﻳﺮﻯ ﻛﻞ ﺷﻲﺀ ﺣﺴﻨﺎﹰ‪ ،‬ﺃﻣﺎ ﺍﳌﺘﺸﺎﺋﻢ ﻓﲑﻯ ﻛﻞ ﺷﻲﺀ ﺳﻴﺌﹰﺎ‪ .‬ﻭﻛﻠﺘﺎ‬
‫ﺍﻟﻨﻈﺮﺗﲔ ﺧﺎﻃﺌﺔ‪ .‬ﻓﺎﻟﺒﺎﺣﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻳﺮﻯ ﺍﳊﺴﻦ ﺣﺴﻨﹰﺎ ﻭﺍﻟﺴﻲﺀ ﺳﻴﺌﹰﺎ‪.‬‬

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 ‫ﺍﶈﺒﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻜﻤﺔ ‪‬‬

‫ﺗﻌﲏ ﺍﶈﺒﺔ ﺍﳌﻴﻞ ﳓﻮ ﻛﻞ ﲨﺎﻝ ﻣﺎﺩﻱ ﺃﻭ ﻣﻌﻨﻮﻱ‪ .‬ﳏﺒﺔ ﺍﻷﺷـﻴﺎﺀ ﺍﳌﺎﺩﻳـﺔ‬

‫ﺟﺴﻤﻴﺔ ﻭﺑﺪﻧﻴﺔ‪ .‬ﻭﳏﺒﺔ ﺍﻷﻣﻮﺭ ﺍﳌﻌﻨﻮﻳﺔ ﺗﻜﻮﻥ ﺭﻭﺣﻴﺔ ﻭﻭﺟﺪﺍﻧﻴﺔ‪ .‬ﻟﺬﺍ ﻓﻤﺤﺒـﺔ‬
‫ﺍﳉﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﻱ ﺗﻮﻟﺪ ﺃﳌﹰﺎ ﳏﻀﹰﺎ ﻷﻧﻪ ﻟﻴﺲ ﺧﺎﻟﺪﹰﺍ‪ .‬ﺃﻣﺎ ﳏﺒﺔ ﺍﻷﻣـﻮﺭ ﺍﳌﻌﻨﻮﻳـﺔ‬
‫ﻓﺨﺎﻟﺪﺓ ﻭﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻷﱂ‪.‬‬
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‫ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻠﺬﺍﺋﺬ ﺍﳌﺘﻤﻨﺎﺓ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻷﻣﻞ ﻭﻋﻠﻰ ﺍﻟﻌﺸﻖ‪.‬‬
‫ﻓﺎﻷﻣﻞ ﻭﺍﻟﻌﺸﻖ ﳘﺎ ﺟﻨﺎﺣﺎ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺒﺎﺣﺜﺔ‪ ،‬ﻭﳘﺎ ﻣﻌﻬﺎ ﻃﻮﺍﻝ ﻓﺘﺮﺓ ﺍﻟﺒﺤﺚ‪.‬‬
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‫ﻳﻌﺮﻑ ﺍﻷﻃﺒﺎﺀ ﺗﺄﺛﲑ ﺍﳌﺮﺽ ﻋﻦ ﻃﺮﻳﻖ ﺑﻌﺾ ﺍﻷﻣﺎﺭﺍﺕ‪ .‬ﺃﻣﺎ ﺍﳌﺮﻳﺾ ﻓﻴﺤﺲ‬
‫ﺑﺎﳌﺮﺽ ﻭﻳﺸﻌﺮ ﺑﻪ‪ .‬ﻟﺬﺍ ﻓﻼ ﻳﻌﺮﻑ ﺍﶈﺒﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺇ ﹼﻻ ﺍﶈ‪‬ﺒﻮﻥ‪ ،‬ﻭﻻ ﺍﻟﻌـﺸﻖ ﺇﻻ‬
‫ﺍﻟﻌﺎﺷﻘﻮﻥ‪ ،‬ﻭﻻ ﺍﳉﺬﺑﺔ ﺇﻻ ﺍ‪‬ﺬﻭﺑﻮﻥ‪ ،‬ﻭﻻ ﺍﻟﻠﺬﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺳﻮﻯ ﺍﻟﻌـﺎﺭﻓﲔ‪...‬‬
‫ﻫﺬﺍ ﻫﻮ ﻋﻠﻢ ﺍﳊﺎﻝ‪.‬‬
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‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﶈﺒﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻘﻠﺐ ﺣﻘﻴﻘﻴﺔ ﻭﺻﺎﺩﻗﺔ ﺗﻜﻮﻥ ﺍﻟﻌﺪﺍﻭﺓ ﳎﺎﺯﻳﺔ‬
‫ﻭﺍﲰﻴﺔ‪ .‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﺪﺍﻭﺓ ﺣﻘﻴﻘﻴﺔ ﻓﺎﶈﺒﺔ ﺗﻜﻮﻥ ﳎﺎﺯﻳﺔ ﻭﺍﲰﻴﺔ‪.‬‬

‫ﺍﳌﻄﺒﻮﻋﺎﺕ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻜﻤﺔ ‪‬‬

‫ﺍﳌﻄﺒﻮﻋﺎﺕ ﺗﺮﲨﺎﻥ ﳌﺸﺎﻋﺮ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﺮﺷﺪﺓ ﻟﻠﺠﻤﺎﻫﲑ ﻭﻧﺎﺷﺮﺓ ﻟﻸﻓﻜـﺎﺭ‪.‬‬

‫ﺃﻱ ﻧﺸﺮ ﺃﻓﻜﺎﺭﻫﺎ ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﻜﻮﻥ ﰲ ﻋﻬﻮﺩ ﺍﻻﺳﺘﺒﺪﺍﺩ ﺇﻻ ﺃﺳﲑﺓ ﺃﻭ ﻣﺪﺍﻫﻨﺔ‪.‬‬
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‫ﻋﻠﻰ ﻛﻞ ﳏﺮﺭ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺄﺩﺑﹰﺎ ﰲ ﻛﻼﻣﻪ ﻭﺳﻠﻮﻛﻪ‪ ،‬ﻧﺰﻳﻬﹰﺎ ﰲ ﻛﺘﺎﺑﺎﺗـﻪ‪.‬‬
‫ﻭﺇﻻ ﺃﺻﺒﺢ ﺳﺒﺒﹰﺎ ﻷﺿﺮﺍﺭ ﳏﻘﻘﺔ ﰲ ﺳﺒﻴﻞ ﻓﻮﺍﺋﺪ ﻣﻮﻫﻮﻣﺔ‪.‬‬
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‫ﺍﻷﻣﻢ ﺍﻟﱵ ﻻ ﻳﺴﺘﻄﻴﻊ ﻓﻴﻬﺎ ﺍﶈﺮﺭﻭﻥ ﻭﺍﳌﺆﻟﻔﻮﻥ ﲢﺮﻳﺮ ﺃﻓﻜﺎﺭﻫﻢ ﺍﳌﻌﱪﺓ ﻋﻦ‬
‫ﺃﺣﺎﺳﻴﺲ ﻭﺃﻓﻜﺎﺭ ﺃﻣﺘﻬﻢ‪ ...‬ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻢ ﺃﻣﻢ ﺃﺳﲑﺓ‪.‬‬
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‫ﺣﱴ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺆﺳﺴﺔ ﺍﳌﻄﺒﻮﻋﺎﺕ ﻣﺆﺳﺴﺔ ﻣﻔﺘﻮﺣﺔ ﳉﻤﻴـﻊ ﺍﻷﻓﻜـﺎﺭ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﻣﻨﻬﺎ ﻭﻏﲑ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺗﻨﻈﻴﻤﻬـﺎ ﺣـﺴﺐ‬
‫ﻣﺘﻄﻠﺒﺎﺕ ﺍﻷﻣﺔ ﻭﺣﺴﺐ ﺭﻭﺡ ﺗﻠﻚ ﺍﻷﻣﺔ‪.‬‬
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‫ﻋﻠﻰ ﺍﳉﺮﺍﺋﺪ ﻭﻗﻨﻮﺍﺕ ﺍﻟﺘﻠﻔﺰﻳﻮﻥ ﺧﺎﺻﺔ ﺍﻻﺑﺘﻌﺎﺩ ﲤﺎﻣﹰﺎ ﻋﻦ ﺧﺪﻣـﺔ ﺃﻫـﻮﺍﺀ‬
‫ﺍﻷﺷﺨﺎﺹ ﻭﻣﺼﺎﳊﻬﻢ ﻭﺍﻟﺘﻮﺟﻪ ﺇﱃ ﻫﺪﻑ ﻭﺍﺣﺪ ﻭﻫﻮ ﺇﺭﺷﺎﺩ ﺍﻷﻣﺔ‪.‬‬
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‫ﻛﻢ ﻣﻦ ﲨﺎﺟﻢ ﺗﺮﻛﺖ ﻟﻠﺘﻔﺴﺦ ﰲ ﻇﻠﻤﺔ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﺻﺤﺒﺖ ﻣﻌﻬﺎ ﺇﱃ ﺍﻟﻘﱪ ﻛﺘﺒﹰﺎ‬
‫ﻋﺪﻳﺪﺓ ﱂ ﺗﺴﺘﻄﻊ ﻛﺘﺎﺑﺘﻬﺎ ﺑﺴﺒﺐ ﻗﻮﺍﻧﲔ ﺍﳊﻈﺮ ﰲ ﻋﻬﻮﺩ ﺍﻟﻈﻠﻢ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ‪.‬‬

‫ﺍﳌﻌﺠﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ‪‬‬

‫ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﳌﻌﺠﺰﺍﺕ ﻻ ﻳﻌﺮﻓﻮﻥ ﻋﻈﻤـﺔ ﺍﷲ ﺇﺫﻥ ﻭﻻ ﻳـﺪﺭﻛﻮﻥ‬

‫ﻗﺪﺭﺗﻪ‪ .‬ﻭﺍﻻﺩﻋﺎﺀ ﺑﺎﻥ "ﺍﻟﻘﻤﺮ" ﻻ ﳝﻜﻦ ﺍﻥ ﻳﻨﺸﻖ ﺑﺎﳌﻌﺠﺰﺓ‪ ،‬ﻫﻮ ﺍﺩﻋﺎﺀ ﺑﺎﻥ "ﺍﷲ‬
‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺷﻖ ﺍﻟﻘﻤﺮ"‪ .‬ﻭﺍﻟﺬﻱ ﻳﻘﻮﻝ‪ :‬ﺍﻥ ﺍﳌﻮﺗﻰ ﻟﻦ ﻳﻌﻮﺩﻭﺍ ﺇﱃ ﺍﳊﻴﺎﺓ‪ ،‬ﺇﳕـﺎ‬
‫ﻳﺪﻋﻲ ﺑﺎﻥ ﺍﷲ ﻋﺎﺟﺰ ﻋﻦ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ‪.‬‬
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‫ﺍﻟﻜﺮﺍﻣﺔ ﺣﺪﺙ ﻏﲑ ﺍﻋﺘﻴﺎﺩﻱ ﻳﻈﻬﺮ ﻟﺪﻯ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﻫـﻲ ﺑﺎﻟﺘـﺎﱄ ﺗﺆﻳـﺪ‬
‫ﻣﻌﺠﺰﺍﺕ ﺍﻟﻨﱯ ﻭﺗﺆﻳﺪ ﻧﺒﻮﺗﻪ ﻛﺬﻟﻚ‪.‬‬
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‫ﺍﻟﻜﺮﺍﻣﺔ ﻫﺪﻳﺔ ﺇﳍﻴﺔ‪ .‬ﻳﻈﻬﺮﻫﺎ ﺃﺧﻼﺀ ﺍﳊﻖ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﺪﻋﻮﺍ ﺍﻟﻨﺒﻮﺓ‪.‬‬
‫ﻭﻻ ﻳﻔﻬﻢ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﻓﻬﻢ ﺍﻹﻧﺴﺎﻥ ﲝﻖ‪.‬‬
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‫ﻣﻘﺎﻡ ﺍﻟﻮﻻﻳﺔ ﻫﻮ ﻣﻘﺎﻡ ﺍﻟﺬﻳﻦ ﳛﺒﻮﻥ ﺍﷲ ﻭﳛﺒﻬﻢ ﺍﷲ‪ .‬ﻭﻛﻤﺎ ﳝﻜﻦ ﺃﻥ ﻳﻌﻠﻲ‬
‫ﺍﳊﻖ ﺗﻌﺎﱃ ﻋﺒﻴﺪﻩ ﺍﳌﺨﻠﺼﲔ ﻫﺆﻻﺀ ﺑﺈﻧﻌﺎﻡ ﻭﺍﻟﻄﺎﻑ ﻛﺜﲑﺓ ﻭﻳﻈﻬﺮﻫﻢ ﺑﲔ ﺍﻟﻨﺎﺱ‬
‫ﻋﻠﻨﺎﹰ‪ ،‬ﻛﺬﻟﻚ ﳝﻜﻦ ﺃﻥ ﳜﻔﻲ ﺃﻣﺮ ﺑﻌﻀﻬﻢ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﻭﻋـﻦ ﺍﻟﻨـﺎﺱ ﺣـﱴ‬
‫ﳏﻄﺘﻬﻢ ﺍﻷﺧﲑﺓ ﰲ ﺍﳊﻴﺎﺓ ﻣﺜﻠﻤﺎ ﻳﺘﻢ ﺣﻔﻆ ﺍﻟﻠﺆﻟﺆﺓ ﰲ ﺻﺪﻓﺘﻬﺎ‪.‬‬
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‫ﺃﺻﺤﺎﺏ ﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﺴﺎﻣﻘﺔ ﻣﻦ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﳌﺘﻔﻮﻗﲔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺍﻟﻌﺎﺩﻳﲔ ﻣﻦ‬
‫ﻧﺎﺣﻴﺔ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻔﻬﻢ ﻭﺍﳌﻨﻔﺘﺤﲔ ﻋﻠﻰ ﻣﻮﺍﻫﺐ ﻋﺎﻟﻴﺔ ﻭﺳﺎﻣﻴﺔ‪ ،‬ﻭﺃﻣﺜﺎﻝ‬
‫ﻫﺆﻻﺀ ﳝﺜﻠﻮﻥ ﻇﻞ ﺣﻘﻴﻘﺔ ﺍﻟﻨﺒﻮﺓ‪ .‬ﻭﺍﳌﺴﺎﻓﺔ ﺑﲔ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﻮﻻﻳﺔ ﻫﻲ ﻫﺬﻩ ﺍﳌﺴﺎﻓﺔ‪.‬‬
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‫ﺍﻟﻮﱄ ﻫﻮ ﺻﺎﺣﺐ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺑﻨﺴﺒﺔ ﻋﻠﻮ ﺍﳊﻜﻤﺔ ﻭﲰﻮﻫﺎ ﻋﻠﻰ ﺍﻟﻔﻠـﺴﻔﺔ‬
‫ﻳﻌﻠﻮ ﺍﳊﻜﻴﻢ ﻋﻠﻰ ﺍﻟﻔﻴﻠﺴﻮﻑ‪ ...‬ﺑﻞ ﺍﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻮ ﻛﺒﲑ ﺇﱃ ﺩﺭﺟﺔ ﻻ ﺗﻘﺎﺱ‪.‬‬

‫ﺍﳊـﻖ ‪‬‬

‫ﺍﳊﻖ ﳏﺒﻮﺏ ﻭﻣﻘﺒﻮﻝ ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﻣﻐﻠﻮﺑﹰﺎ ﻋﻠﻰ ﺃﻣﺮﻩ‪ ،‬ﻭﺍﻟﺒﺎﻃﻞ ﻣﻜـﺮﻭﻩ‬
‫ﻭﻏﲑ ﻣﻘﺒﻮﻝ ﻭﺇﻥ ﻛﺎﻥ ﻏﺎﻟﺒﹰﺎ‪.‬‬
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‫ﺍﳊﻖ ﲨﻴﻞ ﺑﺬﺍﺗﻪ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﳊﻖ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻫﻮ ﻧﻈﻴﻒ ﻭﻃـﺎﻫﺮ‬
‫ﻭﺇﻥ ﻭﻗﻊ ﰲ ﺍﻟﻮﺣﻞ‪ .‬ﻭﻏﲑ ﺍﶈﻖ ﻏﲑ ﻃﺎﻫﺮ ﻭﻏﲑ ﻧﻈﻴﻒ ﻭﺍﻥ ﺍﻏﺘﺴﻞ ﺑﺎﳌﺴﻚ‪.‬‬
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‫‪١٧٨‬‬
‫ﻗﺪ ﻳﺘﻐﲑ ﺍﻟﺸﻜﻞ‪ ،‬ﻭﻗﺪ ﻳﺘﻐﲑ ﺍﻟﻠﻮﻥ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻠﺐ ﺃﻭ ﺍﳉﻮﻫﺮ ﻻ ﻳـﺘﻐﲑ‪...‬‬
‫ﻭﺍﻟﺼﻴﺖ ﻭﺍﻟﻌﻨﻮﺍﻥ ﻗﺪ ﻳﺘﻐﲑﺍﻥ ﻭﻟﻜﻦ ﺍﻟﺬﺍﺕ ﻻ ﺗﺘﻐﲑ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﺎ ﳜﺪﻉ ﺍﻟﻨـﺎﺱ‬
‫ﻫﻮ ﺗﻐﲑ ﺍﻟﺸﻜﻞ ﻭﺍﻟﻠﻮﻥ ﻭﺍﻟﺼﻴﺖ ﻭﺍﻟﻌﻨﻮﺍﻥ‪.‬‬
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‫ﺍﻟﺬﻱ ﻳﺴﺤﻖ ﺍﻟﻀﻌﻴﻒ ﻣﻐﻠﻮﺏ ﻭﺇﻥ ﻛﺎﻥ ﻏﺎﻟﺒﹰﺎ‪ .‬ﻭﺍﳌﻐﻠﻮﺏ ﻫﻨﺎ ﻏﺎﻟـﺐ ﺇﻥ‬
‫ﻛﺎﻥ ﺍﳊﻖ ﻣﻌﻪ‪.‬‬

‫‪‬ﺍﻟﻮﺟﻪ ﺍﳊﻘﻴﻘﻲ ﻟﻠﺪﻧﻴﺎ‬

‫ﻳﺮﻯ ﺑﻌﻀﻬﻢ ﺇﻥ ﺍﻟﺪﻧﻴﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻘﺪﺍﺭ ﻣﻦ ﺍﳌﺎﻝ ﻭﻣﻘﺪﺍﺭ ﻣـﻦ ﺍﻟﻌﺎﻓﻴـﺔ‪.‬‬

‫ﻭﻫﺬﺍ ﻗﺪ ﻳﻜﻮﻥ ﺻﺤﻴﺤﹰﺎ ﻟﻠﺬﻳﻦ ﻳﺮﺟﻌﻮﻥ ﻛﻞ ﺷﻲﺀ ﺇﱃ ﺍﳌﺎﺩﺓ ﻓﻴﻌﺘﻘـﺪﻭﻥ ﺃﻥ‬
‫ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻫﻲ ﺇ ﹼﻻ ﻣﺎ ﻳﺮﻭﻧﻪ ﻭﻳﺸﺎﻫﺪﻭﻧﻪ ﻭﻳﻌﺮﻓﻮﻧﻪ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻮﺍﺻﻠﲔ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‬
‫ﻳﻌﺮﻓﻮﻥ ﺃﻥ ﻫﺬﺍ ﻭﻫ ‪‬ﻢ ﻭﻻ ﺷﻲﺀ ﺳﻮﺍﻩ‪.‬‬
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‫ﻳﺒﺪﻭ ﺍﻟﺬﻳﻦ ﳛﺎﻭﻟﻮﻥ ﺇﻓﺴﺎﺩ ﺍﻟﺪﻧﻴﺎ ﺃﻛﺜﺮ ﻋﺪﺩﹰﺍ ﻭﺃﻗﻮﻯ ﻧﻔﻮﺫﹰﺍ ﻣـﻦ ﺍﻟـﺬﻳﻦ‬
‫ﳛﺎﻭﻟﻮﻥ ﺣﻔﻆ ﻧﻈﺎﻣﻬﺎ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻗﻮﺓ ﻣﻌﻨﻮﻳﺔ ﺗﻘﻮﻡ ﺑﺎﻟﺘﺄﺛﲑ ﻋﻠـﻰ‬
‫ﻣﻮﺍﺯﻳﻦ ﺍﻟﻘﻮﻯ ﻓﻤﻦ ﺍﻟﺼﻌﺐ ﺗﻮﻗﻊ ﺃﻱ ﲢﺴﻦ ﻣﻠﺤﻮﻅ ﰲ ﺍﻟﻮﺿـﻊ ﺍﳊـﺎﱄ ﰲ‬
‫ﻭﻗﺖ ﻗﺼﲑ ﻣﻦ ﺟﻬﺔ ﺍﳋﲑ ﻭﺍﳉﻤﺎﻝ‪.‬‬

‫ﺍﻟﺴـﻮﺀ ‪‬‬

‫ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺴﻮﺀ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺳﻴﻨﻘﻠﺐ ﻫﺬﺍ ﺍﻟﺴﻮﺀ ﺣﺘﻤﹰﺎ ﻋﻠﻴﻬﻢ ﰲ ﻳﻮﻡ‬
‫ﻣﻦ ﺍﻷﻳﺎﻡ ﻭﺇﻥ ﱂ ﻳﺘﺪﺧﻞ ﺃﺣﺪ ﳌﻨﻌﻬﻢ ﻣﻦ ﺍﻟﺴﻮﺀ‪ ...‬ﺃﺟﻞ! ﻓﺈﻥ ﺍﳌﺼﲑ ﺍﶈﺘـﻮﻡ‬
‫ﻼ‪.‬‬
‫ﻼ ﻛﺎﻥ ﺫﻟﻚ ﺃﻡ ﺁﺟ ﹰ‬‫ﻟﻠﺴﻮﺀ ﺍﳌﺴﺘﻤﺮ ﻫﻮ ﺍﻟﺰﻭﺍﻝ ﻋﺎﺟ ﹰ‬
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‫‪١٧٩‬‬
‫ﺍﻟﺸﺮﻭﺭ ﺍﻟﻌﺎﺭﺿﺔ ﻭﺇﻥ ﺑﺪﺕ ﺩﺍﺋﻤﻴﺔ‪ ،‬ﺇ ﹼﻻ ﺃ‪‬ﺎ ﻣﺆﻗﺘﺔ‪ .‬ﻭﻣﺜﻞ ﺃﻱ ﺷﻲﺀ ﺁﺧـﺮ‬
‫ﻓﻌﻨﺪﻣﺎ ﳛﲔ ﻭﻗﺘﻬﺎ ﻭﻳﺄﰐ ﺃﺟﻠﻬﺎ ﺳﺘﻤﻮﺕ ﻭﺗﻔﲎ‪ .‬ﻭﺍﻟﺸﻲﺀ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺪﻋﻮ‬
‫ﺇﱃ ﺍﻷﺳﻒ ﻭﺍﱃ ﺍﻷﺳﻰ ﺍ‪‬ﺎ ﻋﻨﺪﻣﺎ ﺗﺬﻫﺐ ﻭﺗﺰﻭﻝ ﺗﺄﺧﺬ ﻣﻌﻬﺎ ﺑﻌـﺾ ﺍﻟﻘـﻴﻢ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

‫ﺍﳋﲑ ﻭﺍﻟﺸﺮ ‪‬‬

‫ﻋﻤﻞ ﺍﳋﲑ ﻭﻇﻴﻔﺔ ﻣﻦ ﻭﻇﺎﺋﻔﻨﺎ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﺗﺼﺮﻑ‬

‫ﻳﺴﺘﺤﻖ ﺍﻟﺘﻘﺪﻳﺮ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻀﻤﲑ‪ .‬ﻭﻋﺪﻡ ﻋﻤﻞ ﺍﳋﲑ ﺇﰒ ﻣﻦ ﻭﺟﻬـﺔ ﻧﻈـﺮ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﺳﻔﺎﻑ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﻋﺪﻡ ﻣﺒﺎﻻﺓ ﻣـﻦ ﻭﺟﻬـﺔ ﻧﻈـﺮ‬
‫ﺍﻟﻀﻤﲑ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳋﲑ ﺩﻭﻥ ﻓﺎﺋﺪﺓ‪ ،‬ﺑﻞ ﻣﻀﺮﹰﺍ ﻋﻠﻰ ﳓﻮ ﻣﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﻳﻜﻮﻥ‬
‫ﺷﺮﹰﺍ ﺃﺑﺪﹰﺍ‪ .‬ﻷﻥ ﺍﻟﺸﺮ ﻋﻠﻰ ﻧﻘﻴﻀﻪ ﲤﺎﻣﹰﺎ‪.‬‬

‫ﺍﻟﻔﻨـﺎﺀ ‪‬‬
‫ﺍﻟﻜﻞ ﺗﻘﺮﻳﺒﹰﺎ ﻳﻌﺮﻓﻮﻥ ﺃﻥ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺮﻳﺒﺔ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺃﺩﺭﻱ ﻛﻢ ﻣﻨﺎ ﻳـﺪﺭﻙ ﺃﻥ‬
‫ﺟﺰ ًﺀ ﻣﻦ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻘﻮﻡ ﻛﻞ ﻳﻮﻡ‪.‬‬
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‫ﻟﻮ ﺍﺳﺘﻄﺎﻉ ﺍﻟﺸﺒﺎﺏ ﺣﺪﺱ ﻛﻢ ﻳﻔﻘﺪﻭﻥ ﻣﻦ ﻗﻴﻤﺘﻬﻢ ﺑﻌﺪ ﺫﻫﺎﺏ ﺷـﺒﺎ‪‬ﻢ‬
‫ﻭﻧﻀﺎﺭ‪‬ﻢ ﳌﺎ ﺍﻧﻔﻜﻮﺍ ﻣﻦ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺪﺍﺋﻢ ﺍﳋﺎﻟﺪ‪.‬‬
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‫ﻛﻢ ﻣﻦ ﺃﻣﺮ ﻳﻬﺘﻢ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻘﺪﺭﻩ ﺗﻘﺪﻳﺮﹰﺍ ﻛﺒﲑﺍﹰ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﺎ ﺍﻥ ﳝـﻮﺕ‬
‫ﺣﱴ ﺗﻔﲎ ﺗﻠﻚ ﺍﻟﻘﻴﻤﺔ ﻭﺗﺼﺒﺢ ﻫﺒﺎ ًﺀ ﻣﻨﺜﻮﺭﹰﺍ‪ .‬ﻭﻟﻜﻦ ﺃﻋﻤﺎﻝ ﺍﳋﲑ ﺍﻟﱵ ﻗﺎﻡ ‪‬ـﺎ‪،‬‬
‫ﻭﺍﻷﻓﻜﺎﺭ ﺍﳌﻔﻴﺪﺓ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ﺗﺒﻘﻰ ﺣﱴ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﻭﺗﺴﺘﻤﺮ ﻭﺗﻌﻴﺶ ﺇﱃ ﺍﻷﺑﺪ‪.‬‬
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‫ﻧﺒﻀﺎﺕ ﺍﻟﻘﻠﺐ ﻫﻲ ﳘﺴﺎﺕ ﳊﻦ ﺍﳌﻮﺕ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻣﻊ ﺍﻟﻮﻻﺩﺓ‪.‬‬

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 ‫ﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻀﺤﻚ ‪‬‬
‫ﺍﻟﺒﻜﺎﺀ ﻫﻮ ﳏﺎﻭﻟﺔ ﺍﻷﺭﻭﺍﺡ ﺍﳊﺴﺎﺳﺔ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺘﺴﺮﻳﺔ ﻋﻦ ﻧﻔﺴﻬﺎ ﻭﺇﻃﻔـﺎﺀ‬
‫ﺍﻟﻨﺎﺭ ﺍﳌﺘﻮﻗﺪﺓ ﰲ ﺍﻟﻀﻤﲑ ﺑﺪﻣﻮﻉ ﺍﻟﻌﲔ‪ .‬ﻭﻟﻜﻦ ﺗﻌﺎﻝ ﻭﺍﻧﻈﺮ ﻓﺈﻥ ﻣﻌﻈﻢ ﺍﻟﻨـﺎﺱ‬
‫ﻳﻀﺤﻜﻮﻥ ﺑﺪﻝ ﺃﻥ ﻳﺒﻜﻮﺍ‪ ،‬ﻭﻳﺒﻜﻮﻥ ﺑﺪﻝ ﺃﻥ ﻳﻀﺤﻜﻮﺍ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﻳﺸﺘﻌﻞ ﺍﻟﺮﻭﺡ ﻳﺸﺘﻮﻱ ﺍﻟﻮﺟﺪﺍﻥ ﻭﻳﺘﻘﺪ‪ ،‬ﻋﻨﺪ ﺫﻟﻚ ﻳﺒﺪﺃ ﺍﻹﻧـﺴﺎﻥ‬
‫ﺑﺎﻟﺒﻜﺎﺀ‪ .‬ﰲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ ‪‬ﺮﻉ ﺍﻟﺪﻣﻮﻉ ﻟﻠﻨﺠﺪﺓ ﻓﺘﻄﻔﺊ ﳍﻴﺐ ﺍﻟﺮﻭﺡ ﻭﺃﻧﺎ ﺃﻋﺘﻘﺪ‬
‫ﺑﺄﻥ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻋﲔ ﺍﳌﺎﺀ )ﺃﻱ ﺍﻟﻨﺒﻊ( ﻭﺑﲔ ﻋﲔ ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‪.‬‬

‫ﺍﻟﺘﺎﺭﻳﺦ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻟﻌﱪ ‪‬‬

‫ﻣﻦ ﺍﳋﻄﺄ ﺗﻜﺮﺭ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻨﻤﻂ ﲤﺎﻣﹰﺎ‪ .‬ﻭﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺘﺸﺎﺑﻪ ﻓـﺈﻥ‬
‫ﻛﻞ ﺣﺎﺩﺛﺔ ﻣﻘﻴﺪﺓ ﺑﺰﻣﺎ‪‬ﺎ ﻭﻇﺮﻓﻬﺎ‪ .‬ﻟﺬﺍ ﻓﺈﻧﻨﺎ ﻻ ﻧﺄﺧﺬ ﺩﺭﻭﺳﹰﺎ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺑـﻞ‬
‫ﻋﱪﹰﺍ‪.‬‬
‫***‬
‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻻ ﻳﻜﺘﻔﻲ ﺑﻘﺮﺍﺀﺓ ﺍﻟﺼﻔﺤﺎﺕ ﺍﳌﺸﺮﻗﺔ ﻭﺍﻟﻠﻄﻴﻔﺔ ﻟﻠﺘﺎﺭﻳﺦ ﻓﻘﻂ‬
‫ﺑﻞ ﻗﺮﺍﺀﺓ ﺻﻔﺤﺎ‪‬ﺎ ﺍﳌﺨﻴﻔﺔ ﻭﺍﳌﺮﻋﺒﺔ ﻛﺬﻟﻚ ﻟﻜﻲ ﻳﺘﺴﲎ ﻟﻪ ﺃﺧـﺬ ﺍﻟﺘﺤـﺬﻳﺮ‬
‫ﺍﻟﻼﺯﻡ‪ .‬ﻭﺇﻻ ﺑﻘﻲ ﰲ ﺃﻓﻜﺎﺭﻩ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟﺔ‪.‬‬
‫***‬
‫ﻻ ﻳﺒﻘﻰ ﺃﻱ ﺷﻲﺀ ﺗﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻟﺸﻤﺲ ﻭﺗﻐﺮﺏ ﻧﻀﺮﹰﺍ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪.‬‬
‫***‬
‫ﻟﻴﺴﺖ ﻫﻨﺎﻙ ﺍﻣﺔ ﺑﻘﻴﺖ ﰲ ﺍﻟﺬﺭﻭﺓ ﺇﱃ ﺍﻷﺑﺪ‪.‬‬

‫‪١٨١‬‬
 ‫ﺍﻟﺼﱪ ‪‬‬

‫ﺍﻟﺼﱪ ﻣﺜﻞ ﻋﺸﺐ ﻣﺮ ﻳﻬﺪﺉ ﺍﻵﻻﻡ‪ ...‬ﺃﻱ ﻣﻊ ﺃﻧﻪ ﻳﺆﱂ ﺍﻟـﻨﻔﺲ ﺇﻻ ﺃﻧـﻪ‬
‫ﻳﺪﺍﻭﻳﻬﺎ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪.‬‬
‫***‬
‫ﻛﻞ ﻋﺴﺮ ﳛﻤﻞ ﻳﺴﺮﺍ‪ ،‬ﻭﻟﻜﻦ ﳚﺐ ﺇﻇﻬﺎﺭ ﺍﻟﺘﺤﻤﻞ ﰲ ﻣﺪﺓ ﺍﳊﻤﻞ ﻫﺬﻩ‪.‬‬
‫***‬
‫ﺍﻟﻨﺠﺎﺡ ﰲ ﺍﻟﺼﱪ ﻭﰲ ﺍﻟﺜﺒﺎﺕ‪ ،‬ﻭﳘﺎ ﺗﺆﺍﻣﺎﻥ ﰲ ﻣﻈﻬﺮﻳﻦ ﳐﺘﻠﻔﲔ‪.‬‬
‫***‬
‫ﺗﺘﻜﻮﻥ ﺍﻟﺒﺤﺎﺭ ﻣﻦ ﻗﻄﺮﺍﺕ ﺍﳌﺎﺀ‪ .‬ﻭﻟﻜﻦ ﻟﻴﺲ ﲟﻘﺪﻭﺭ ﺃﺣﺪ ﺗﻘـﺼﲑ ﺍﳌـﺪﺓ‬
‫ﺍﻟﻼﺯﻣﺔ ﻟﺘﺠﻤﻊ ﺍﻟﻘﻄﺮﺍﺕ ﻟﺘﻜﻮﻳﻦ ﺍﻟﺒﺤﺎﺭ‪.‬‬
‫***‬
‫ﺍﻟﺘﺄﱐ ﺃﻓﻀﻞ ﻃﺮﻳﻖ ﻟﻠﺘﻤﲏ‪.‬‬
‫***‬
‫ﺍﻷﺧﻄﺎﺀ ﻫﻲ ﺃﻛﺜﺮ ﺍﳌﻮﺟﻮﺩﺍﺕ ﰲ ﺟﻌﺒﺔ ﺍﳌﺘﻌﺠﻠﲔ‪.‬‬
‫***‬
‫ﻃﺮﻳﻖ ﺍﻟﺬﺭﻭﺓ ﻳﺒﺪﺃ ﻣﻦ ﻗﻌﺮ ﺍﻟﻮﺍﺩﻱ‪ ...‬ﻃﺒﻌﹰﺎ ﻟﻠﺼﺎﺑﺮﻳﻦ‪.‬‬
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‫ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺷﻲﺀ ﻣﺒﺪﺃﻩ ﺳﻢ‪ ،‬ﻭﻣﻨﺘﻬﺎﻩ ﻋﺴﻞ ﻓﻬﻮ ﺍﻟﺼﱪ‪.‬‬
‫***‬
‫ﻋﻨﻮﺍﻥ ﺍﻟﺘﺼﺮﻑ ﺍﻹﳚﺎﰊ ﺣﻴﺎﻝ ﺍﳊﻮﺍﺩﺙ ﻫﻮ ﺍﻟﺼﱪ‪ .‬ﻟﺬﺍ ﻋـ ‪‬ﺪ ﺍﷲ ﻃﻠـﺐ‬
‫ﺍﻟﺼﱪ ﻗﺒﻞ ﻣﻮﲰﻪ ﳏﺬﻭﺭﹰﺍ‪.‬‬

‫‪١٨٢‬‬
 ‫ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱵ ﲢﻤﻞ ﻋﻠﻰ ﺃﻛﺘﺎﻓﻬﺎ ﺃﺷﻴﺎﺀ ﻛﺒﲑﺓ ‪‬‬

‫ﻋﻮﺩ ﺛﻘﺎﺏ ﻭﺍﺣﺪ ﻳﺴﺘﻄﻴﻊ ﺣﺮﻕ ﻏﺎﺑﺔ ﻛﺒﲑﺓ ﳛﺘﺎﺝ ﺗﻜﻮ‪‬ﺎ ﻭﻇﻬﻮﺭﻫـﺎ ﺇﱃ‬
‫ﺳﻨﻮﺍﺕ ﻋﺪﻳﺪﺓ ﻻ ﲢﺼﻰ ﻭﲢﻮﻳﻠﻬﺎ ﺇﱃ ﺭﻣﺎﺩ‪.‬‬
‫***‬
‫ﻗﺪ ﻳﺴﺘﻄﻴﻊ ﺟﺴﻢ ﺻﻐﲑ ﲝﺠﻢ ﲪﺼﺔ ﺇﺳﻘﺎﻁ ﺷﺨﺺ ﻋﻤﻼﻕ ﻋﻠﻰ ﺍﻷﺭﺽ‪.‬‬
‫***‬
‫ﺍﻟﺸﺠﺮﺓ ﺍﻟﺒﺎﺳﻘﺔ ﺗﻨﺸﺄ ﻣﻦ ﺑﺬﺭﺓ ﺻﻐﲑﺓ‪ .‬ﻭﻳﻨﺸﺄ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻛﺮﻣـﻪ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻣﺎﺀ ﻣﻬﲔ‪ ،‬ﻭﺗﺘﻜﻮﻥ ﺍﻟﺸﻤﺲ ﻣﻦ ﺫﺭﺍﺕ ﻭﺍﻟﺒﺤﺎﺭ ﻣـﻦ ﻗﻄـﺮﺍﺕ‬
‫ﺍﳌﺎﺀ‪ ...‬ﺇﺫﻥ ﻓﻜﻢ ﻣﻦ ﻭﺳﺎﺋﻞ ﺻﻐﲑﺓ ﺗﺆﺩﻱ ﺇﱃ ﻧﺘﺎﺋﺞ ﺑﺎﻫﺮﺓ‪.‬‬

‫ﺍﻟﺸﻮﺭﻯ ‪‬‬

‫ﺍﻟﺸﻮﺭﻯ ﻃﺮﻳﻘﺔ ﻣﻬﻤﺔ ﻹﻛﺴﺎﺏ ﺍﻟﻌﻘﻞ ﺍﶈﺪﻭﺩ ﻭﻟﻠﺘﻔﻜﲑ ﺍﶈﺪﻭﺩ ﴰﻮﻟﻴـﺔ‬

‫ﻏﲑ ﳏﺪﻭﺩﺓ‪.‬‬
‫***‬
‫ﻟﻴﺴﺖ ﻫﻨﺎﻙ ﺩﻭﻟﺔ ﻏﻨﻴﺔ ﻛﺎﳌﺸﻮﺭﺓ ﻭﻻﻫﻨﺎﻙ ﺟﻴﺶ ﻗﻮﻱ ﻳﻀﺎﻫﻴﻬﺎ‪.‬‬
‫***‬
‫‪‬ﻣﺪﺡ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺼﻔﺔ ﺃﻥ ﴿ﺃﻣﺮﻫﻢ ﺷﻮﺭﻯ ﺑﻴﻨﻬﻢ﴾ ﻭﻟﻴﺲ ﺑﺼﻔﺎﺕ ﺃﺧﺮﻯ‪.‬‬
‫***‬
‫ﺍﻟﺸﺨﺺ ﺍﻷﻋﻘﻞ ﺍﻟﺬﻱ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻌﺎﻗﻞ ﺑﻌﺪﺓ ﺧﻄﻮﺍﺕ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻄـﻲ‬
‫ﺃﳘﻴﺔ ﻭﻗﻴﻤﺔ ﻷﻓﻜﺎﺭ ﺍﻵﺧﺮﻳﻦ ﻭﻭﺟﻬﺎﺕ ﻧﻈﺮﻫﻢ‪.‬‬
‫***‬
‫ﺃﻓﻀﻞ ﺇﻛﺴﲑ ﻹﺯﺍﻟﺔ ﺻﺪﺃ ﺍﻷﻓﻜﺎﺭ ﻫﻮ ﺍﳌﺸﻮﺭﺓ‪.‬‬
‫***‬

‫‪١٨٣‬‬
‫ﺇﻥ ﻛﺎﻥ ﻋﻘﻼﻥ ﺃﻓﻀﻞ ﻣﻦ ﻋﻘﻞ ﻭﺍﺣﺪ ﻓﻤﻦ ﺑﺎﺏ ﺃﻭﱃ ﺃﻥ ﺗﻜﻮﻥ ﻣﺌـﺎﺕ‬
‫ﺍﻟﻌﻘﻮﻝ ﺃﻓﻀﻞ ﻣﻦ ﻋﻘﻞ ﻭﺍﺣﺪ‪ .‬ﻭﺇﺳﻢ ﻭﻋﻨﻮﺍﻥ ﺇﺟﺘﻤﺎﻉ ﻫﺬﻩ ﺍﳌﺌﺎﺕ ﻣﻦ ﺍﻟﻌﻘﻮﻝ‬
‫ﻫﻮ "ﺍﳌﺸﻮﺭﺓ"‪.‬‬
‫***‬
‫ﺍﻟﺬﻳﻦ ﻳﺜﻘﻮﻥ ﺑﻌﻘﻮﳍﻢ ﻭﻻ ﻳﺮﺍﺟﻌﻮﻥ ﻋﻘﻮﻝ ﺍﻵﺧﺮﻳﻦ ﻳ‪‬ﻌﺪﻭﻥ ﻣﻦ ﺍﳊﻤﻘـﻰ‬
‫ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺑﻐﲔ‪ ،‬ﻷ‪‬ﻢ ﺑﺘﺮﻛﻬﻢ ﺍﳌﺸﻮﺭﺓ ﳛﻮﻟﻮﻥ ﺩﻭﻥ ﺇﻛﺘﺴﺎﺏ ﺍﻟﻘﻀﺎﻳﺎ‬
‫ﻋﻤﻘﹰﺎ ﻛﺒﲑﹰﺍ‪.‬‬
‫***‬
‫ﺍﻟﺮﺿﺎﻋﺔ ﻋﻴﺐ ﻟﻠﺸﺨﺺ ﺍﳌﺴﻦ ﺃﻣﺎ ﻓﻄﻤﻪ ﻓﺼﻌﺐ‪.‬‬
‫***‬
‫ﻏﻀﺐ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻻ ﻳﻐﻀﺐ‪ ،‬ﻏﻀﺐ ﳐﺘﻠﻒ‪.‬‬
‫***‬
‫ﺍﻻﻧﺰﻭﺍﺀ ﰲ ﺍﻟﺘﻜﺎﻳﺎ ﻣﻦ ﻗﻮﺓ ﺍﻻﺭﺍﺩﺓ‪ ،‬ﻭﳚﺪ ﺍﻟﻔﺮﺩ ﻓﻴﻬﺎ ﻧﻔﺴﻪ‪ .‬ﻭﺍﻻﻧﻌﺰﺍﻝ ﻫﻨﺎ‬
‫ﺷﻲﺀ ﺃﺳﺎﺳﻲ ﻭﻳﻠﺰﻡ ﻟﺬﻟﻚ ﺑﺎﻃﻦ ﻭﻣﻈﻬﺮ ﺃﺟﻮﺩ‪ .‬ﻭﻟﻜﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻳﺘﻄﻮﺭ‬
‫ﰲ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻓﻬﻢ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﻻ ﺩﺍﺧﻞ ﺍ‪‬ﺘﻤﻊ‪.‬‬

‫ﺍﳌﻌﺎﻣﻠﺔ ﻭﺍﻟﺴﻠﻮﻙ ‪‬‬

‫"ﺇﳕﺎ ﺍﻟﺪﻳﻦ ﺍﳌﻌﺎﻣﻠﺔ"‪.‬‬

‫***‬
‫ﻛﻤﺎ ﻳﺮﺗﺒﻂ ﺍﳌﻄﺮ ﺑﻮﺟﻮﺩ ﺍﻟﻐﻴﻮﻡ‪ .‬ﻳﻮﺟﺪ ﺍﻟﺴﻠﻮﻙ ﺍﳉﻴﺪ ﰲ ﺍﻟﻘﻠﻮﺏ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﷲ‪.‬‬
‫***‬
‫ﻛﻤﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻹﳓﻨﺎﺀ ﺍﻟﻌﺼﺎ ﻇﻞ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻛﺬﻟﻚ ﻻ ﳝﻜﻦ ﺗﻮﻗﻊ‬
‫ﺃﻱ ﺗﺼﺮﻑ ﺻﺤﻴﺢ ﳑﻦ ﱂ ﻳﻀﺒﻂ ﻭﱂ ﻳﻌﺮ ﺃﳘﻴﺔ ﻟﺘﻮﺍﺯﻥ ﻗﻠﺒﻪ‪.‬‬
‫***‬

‫‪١٨٤‬‬
‫ﺇﻥ ﻛﻨﺖ ﺑﺘﺼﺮﻓﺎﺗﻚ ﻗﺪ ﺣﻠﻠﺖ ﻣﻮﺿﻌﹰﺎ ﻣﺎ ﰲ ﻋﻴﻮﻥ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻼ ﺗﺘﻮﻗﻊ ﺍﻥ‬
‫ﻳﺘﻐﲑ ﻣﻮﺿﻌﻚ ﻫﺬﺍ ﻗﺒﻞ ﺗﻐﻴﲑ ﻭﺿﻌﻚ‪.‬‬
‫***‬
‫ﻟﻴﺲ ﻫﻨﺎ ﺃﻟﺬ ﻣﻦ ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﻻ ﺃﻛﺜﺮ ﺃﳌﹰﺎ ﻣﻦ ﺍﳊﺎﺟـﺔ ﺇﱃ ﺍﻵﺧـﺮﻳﻦ‪ .‬ﻭﻻ‬
‫ﺃﺻﻌﺐ ﻣﻦ ﺍﻟﺘﺪﻳﻦ‪ .‬ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻈﺮﻭﻑ ﻏﲑ ﻣﻼﺋﻤﺔ‪.‬‬
‫***‬
‫ﻛﻼﻡ ﺑﻼ ﻋﻤﻞ‪ ...‬ﻭﻓﻘﻪ ﺑﻼ ﻭﺭﻉ‪ ...‬ﻭﻋﻠﻢ ﻻ ﻳﻮﺻـﻞ ﺇﱃ ﺍﻟﺰﻫـﺪ ﻭﺍﱃ‬
‫ﺍﻟﻮﻻﻳﺔ‪ ...‬ﻭﺻﺪﺍﻗﺔ ﺩﻭﻥ ﻭﻓﺎﺀ‪ ،‬ﻭﺣﻴﺎﺓ ﺩﻭﻥ ﻋﺎﻓﻴﺔ‪ ...‬ﻛﻠﻬﺎ ﺳﺮﺍﺏ ﺧﺎﺩﻉ‪.‬‬
‫***‬
‫ﺗﻀﺎﻣﻨﻮﺍ ﻛﺎﻷﺣﺒﺎﺀ ﻭﻛﻮﻧﻮﺍ ﺟﺴﺪﹰﺍ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﻭﻟﻜﻦ ﰲ ﳎـﺎﻝ ﺍﳌﻌـﺎﻣﻼﺕ‬
‫ﻭﺍﻷﻋﻤﺎﻝ ﺗﺼﺮﻓﻮﺍ ﻭﻛﺎﻧﻜﻢ ﻏﺮﺑﺎﺀ‪.‬‬
‫***‬
‫ﻻ ﺗﺼﺮﻑ ﺟﻬﺪﻙ ﰲ ﺗﻌﺮﻳﻒ ﻧﻔﺴﻚ‪ ...‬ﺩﻉ ﺗﺼﺮﻓﺎﺗﻚ ﻫﻲ ﺍﻟﱵ ﺗﻌﺮﻓﻚ‪.‬‬
‫***‬
‫ﻳﻘﻮﻡ ﺍﳌﺆﻣﻦ ﺑﺎﻟﻌﻤﻞ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃﻧﻪ ﺳﻴﻤﺮ ﻣﻦ ﺭﻗﺎﺑﺔ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫***‬
‫ﻛﻞ ﺷﻲﺀ ﳝﻜﻦ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻴﻪ‪ ،‬ﻋﺪﺍ ﺍﻟﻄﺒﻊ‪.‬‬

‫ﺍﳌﻀﺤﻲ ‪‬‬

‫ﳘﺔ ﻛﻞ ﺷﺨﺺ ﻭﺷﻬﺎﻣﺘﻪ ﺗﻜﻮﻥ ﺣﺴﺐ ﺩﺭﺟﺔ ﻋﻠﻮﻩ‪ ،‬ﺃﻣﺎ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ‬
‫ﻻ ﻳﻔﻜﺮ ﺇﻻ ﺑﻨﻔﺴﻪ ﻓﻬﻮ ﺇﻣﺎ ﻟﻴﺲ ﺑﺈﻧﺴﺎﻥ‪ ،‬ﺃﻭ ﻫﻮ ﳐﻠﻮﻕ ﻧـﺎﻗﺺ‪ .‬ﻭﺍﻟﻄﺮﻳـﻖ‬
‫ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﻹﻧﺴﺎﻧﻴﺔ ﳝﺮ ﻋﱪ ﺗﻔﻜﲑ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻵﺧﺮﻳﻦ ﻭﺍﺳﺘﻌﺪﺍﺩﻩ ﺇﻥ ﺍﻗﺘـﻀﻰ‬
‫ﺍﻷﻣﺮ ﻹﳘﺎﻝ ﻧﻔﺴﻪ ﰲ ﺳﺒﻴﻞ ﺍﻵﺧﺮﻳﻦ‪.‬‬
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‫‪١٨٥‬‬
‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﺼﺮﻑ ﲡﺎﻩ ﺃﺧﻄﺎﺋﻪ ﻛﻤﺪﻋﻲ ﻋﺎﻡ‪ ،‬ﻭﲡـﺎﻩ ﺃﺧﻄـﺎﺀ‬
‫ﺍﻵﺧﺮﻳﻦ ﻛﻤﺤﺎﻣﻲ ﺩﻓﺎﻉ‪.‬‬
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‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﺎﺿﺞ ﻭﺍﻟﺼﺪﻳﻖ ﺍﻟﺼﺪﻭﻕ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﻟﻶﺧﺮﻳﻦ ﻋﻨﺪ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﻭ ﻋﻨﺪ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍﳉﻨﺔ "ﺗﻔﻀﻞ"‪.‬‬
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‫ﺍﻹﻧﺴﺎﻥ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﺪﻉ ﺇﻧﺎﺀ ﺍﻵﺧﺮﻳﻦ ﻓﺎﺭﻏﹰﺎ ﻋﻨـﺪﻣﺎ‬
‫ﳝﻸ ﺇﻧﺎﺀﻩ ﺑﺎﳊﻠﻴﺐ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻈﺮﻭﻑ‪.‬‬
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‫ﻋﻠﻴﻚ ﺃﻥ ﺗﺒﺬﺭ ﰒ ﲤﻀﻲ ﰲ ﻃﺮﻳﻘﻚ‪ ،‬ﻭﻻ ﻳﻬﻤﻚ ﻣﻦ ﺳﻴﺤﺼﺪ‪.‬‬

‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃﻭ ﺍﳌﺮﻭﺀﺓ ‪‬‬

‫ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﱵ ﺗﻨﺘﻈﺮﻫﺎ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻫﻲ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﱵ ﻳﻨﺘﻈﺮﻫﺎ ﺍﻟﻨﺎﺱ ﻣﻨﻚ‪.‬‬
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‫ﺍﻹﺳﺮﺍﻉ ﰲ ﻣﻌﻮﻧﺔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺃﻓﻀﻞ ﺩﻋﻮﺓ ﻣﻮﺟﻬﺔ ﻟﻠﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ‪.‬‬
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‫ﺲ ﺃﻥ ﺗﻔﺮﺡ ﺃﺧﺎﻙ ﻭﻟﻮ ﺑﺎﺑﺘﺴﺎﻣﺔ‪.‬‬
‫ﻻ ﺗﻨ ‪‬‬
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‫ﳏﺒﺔ ﺍﻟﻨﺎﺱ ﻭﺇﺣﺴﺎﺳﻬﻢ ﲟﺤﺒﺘﻚ ﻧﺼﻒ ﺍﻟﻌﻘﻞ‪.‬‬
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‫ﻣﻨـﺰﻟﺘﻚ ﻟﺪﻯ ﺍﻟﻨﺎﺱ ﻫﻲ ﺑﻘﺪﺭ ﻣﻨـﺰﻟﺘﻬﻢ ﻟﺪﻳﻚ‪.‬‬
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‫ﺍﻟﺬﻱ ﻳﺼﻴﺢ ﺩﺍﺋﻤﹰﺎ ﻋﻠﻰ ﻣﻦ ﺣﻮﺍﻟﻴﻪ ﻭﻳﻐﻀﺐ‪ ،‬ﺳﻴﺤﺼﻞ ﻋﻠـﻰ ﻋﻜـﺲ‬
‫ﻣﺮﺍﺩﻩ‪ ،‬ﺇﺫ ﺳﻴﻨﻔﺾ ﻋﻨﻪ ﺃﺻﺪﻗﺎﺅﻩ ﻭﻳﻔﺮﺡ ﺃﻋﺪﺍﺅﻩ‪.‬‬
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‫ﺲ ﺑﺄﻥ ﻣﺎ ﻳﻔﺮﺣﻚ ﻫﻮ ﻣﺎ ﻳﻔﺮﺡ ﺍﻵﺧﺮﻳﻦ ﻛﺬﻟﻚ‪.‬‬ ‫ﻻ ﺗﻨ ‪‬‬
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‫ﺍﻟﻌﺎﻗﻞ ﻫﻮ ﻣﻦ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﺴﺘﻌﻤﻞ ﻗﺪﺭﺓ ﻭﻗﻮﺓ ﺍﶈﻴﻄﲔ ﺑﻪ ﳊـﺴﺎﺑﻪ‪...‬‬
‫ﺃﻣﺎ ﺍﻷﺑﻠﻪ ﻓﺒﺪ ﹰﻻ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﳚﺪ ﺍﻟﺴﻠﻮﻯ ﰲ ﻟﻮﻡ ﺍﻵﺧﺮﻳﻦ‪.‬‬
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‫ﺟﺮﺏ ﺗﻠﻴﲔ ﺟﺎﻧﺐ ﻣﻦ ﲣﺎﻑ ﺷﺮﻩ ﲟﻌﺮﻭﻓﻚ‪.‬‬
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‫ﺍﺻﻔﺢ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻟﺼﻔﺤﻚ ﻗﻴﻤﺔ‪.‬‬
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‫ﺲ ﻭﺟﻮﺩ ﺇﺧﻮﺍﻥ ﻟﻚ ﻭﺇﻥ ﱂ ﳚﻠﺴﻮﺍ ﰲ ﺣﻀﻦ ﺃﻣﻚ‪.‬‬ ‫ﻻ ﺗﻨ ‪‬‬
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‫ﻋﻤﻠﻚ ﺍﳋﲑ ﻫﻮ ﺍﻟﺴﺒﻴﻞ ﻟﻜﻲ ﺗﺮﻯ ﺍﳋﲑ ﻣﻦ ﺍﻵﺧﺮﻳﻦ‪.‬‬
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‫ﻣﺎ ﻧﻌﻤﻠﻪ ﻟﻶﺧﺮﻳﻦ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ ﺳﻴﻜﻮﻥ ﺑﺬﻭﺭ ﻣﺎ ﺳﻨﺠﺎ‪‬ﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
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‫ﺍﻟﺸﺨﺺ ﺍﳌﺜﺎﱄ ﴰﻌﺔ ﲢﺘﺮﻕ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻨﻪ ﻹﻧﺎﺭﺓ ﺳﺒﻴﻞ ﺍﻵﺧﺮﻳﻦ‪.‬‬
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‫ﺍﻟﻠﺴﺎﻥ ﺍﻟﻄﻮﻳﻞ ﻭﺍﻟﻴﺪ ﺍﻟﻘﺼﲑﺓ ﻭﺍﻥ ﻛﺎﻧﺘﺎ ﻣﻼﺋﻤﺘﲔ ﻟﻠﺜﻌﺒﺎﻥ‪ ،‬ﺍﻻ ﺃ‪‬ﻤـﺎ ﺇﻥ‬
‫ﻭﺟﺪﺗﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﻧﻘﻠﺐ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺛﻌﺒﺎﻥ‪.‬‬
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‫ﻗﻴﻤﺔ ﺍﻟﺼﻔﺢ ﻭﺍﻟﻌﻔﻮ ﺗﺘﻨﺎﺳﺐ ﻃﺮﺩﻳﹰﺎ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻧﺰﺍﻝ ﺍﻟﻌﻘﺎﺏ‪.‬‬

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 ‫ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ‪‬‬

‫ﺍﻟﻌﺪﻝ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﻓﻮﺍﺝ ﺍﳊﺮﺑﻴﺔ ﺍﻵﻟﻴﺔ‪.‬‬

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‫ﺣﱴ ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﻖ ﺳﻴﻔﹰﺎ ﻣﻨﻘﻀﹰﺎ ﻋﻠﻰ ﺭﺃﺳﻚ‪ ،‬ﻓﻼ ﺗﺘﺮﺩﺩ ﰲ ﻣﺪ ﻋﻨﻘﻚ ﲢﺘﻪ‪.‬‬
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‫ﳛﻖ ﺍﳊﻖ ﻋﻨﺪﻣﺎ ﳚﺪ ﻣﻦ ﻳﻌﻠﻤﻪ ﻭﻣﻦ ﻳﺘﻌﻠﻤﻪ‪ ،‬ﻭﻣﻦ ﳝﺜﻠﻪ ﻭﻣﻦ ﻳﺼﺒﻮ ﺇﻟﻴﻪ‪.‬‬
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‫ﺍﻟﻌﺪﻝ ﺭﺃﲰﺎﻝ ﻧﺎﻓﻖ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪.‬‬
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‫ﺍﻟﻌﺪﻝ ﻃﺮﻳﻖ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻟﻜﻦ ﻷﻣﺮ ﻣﺎ ﻳﺮﺟﺢ ﺃﻛﺜـﺮ ﺍﻟﻨـﺎﺱ‬
‫ﺍﻻﺑﺘﻌﺎﺩ ﻋﻨﻪ‪.‬‬
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‫ﺍﳊﻖ ﺳﻮﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﻌﺪﻝ ﺑﺎﺑﻪ ﻭﺍﻟﺴﻌﺎﺩﺓ ﺩﺍﺧﻠﻪ‪.‬‬
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‫ﺍﳋﺮﺍﺋﺐ ﺍﻟﱵ ﻳﺴﻮﺩﻫﺎ ﺍﻟﻌﺪﻝ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻘﺼﻮﺭ‪ .‬ﻭﺍﻟﻘﺼﻮﺭ ﺍﻟﱵ ﻳﺴﻮﺩﻫﺎ‬
‫ﺍﻟﻈﻠﻢ ﺃﺳﻮﺃ ﻣﻦ ﺍﳋﺮﺍﺋﺐ‪.‬‬
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‫ﻣﻦ ﻛﺎﻧﺖ ﻋﻘﻴﺪﺗﻪ ﺍﻷﺧﺮﻭﻳﺔ ﻭﻳﻘﻴﻨﻪ ﻗﻮﻳﺎﹰ‪ ،‬ﻛﺎﻥ ﺷﻌﻮﺭ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﻋﻨﺪﻩ‬
‫ﻗﻮﻳﹰﺎ ﻭﻣﺘﻴﻨﹰﺎ‪.‬‬
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‫ﻼ‪.‬‬
‫ﻼ ﻛﺎﻥ ﺃﻡ ﺁﺟ ﹰ‬‫ﻣﻦ ﺣﺎﺭﺏ ﺍﳊﻖ ﻏﹸﻠﺐ ﻋﺎﺟ ﹰ‬
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‫ﻋﻨﺪﻣﺎ ﺗﻘﻮﻡ ﺑﻘﻬﺮ ﺍﻵﺧﺮﻳﻦ ﻻ ﺗﻨﺲ ﻭﺟﻮﺩ ﻗﻮﺓ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻘﻬﺮﻙ‪.‬‬

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 ‫ﺍﻟﺴﺮ ﻭﻛـﺘﻢ ﺍﻟﺴﺮ ‪‬‬

‫ﺍﻟﺴﺮ ﻣﻨﺒﻊ ﻟﻘﻮﺓ ﻻ ﺗﻘﺎﻭﻡ‪ ،‬ﻭﻣﺜﻞ ﺟﻴﺶ ﻻ ﳝﻜﻦ ﻫﺰﳝﺘﻪ‪.‬‬

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‫ﻫﻨﺎﻙ ﺃﻋﻤﺎﻝ ﻳﻜﻮﻥ ﺍﻟﺴﺮ ﻓﻴﻬﺎ ﻣﺜﻞ ﺍﳋﻀﺮ ‪ ‬ﻛﻠﻤﺎ ﻛﺘﻤﺘﻬﺎ ﺃﺗﺘﻚ ﺍﳌﻌﻮﻧﺔ‪.‬‬
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‫ﻗﻠﺐ ﺍﻷﲪﻖ ﻋﻠﻰ ﻃﺮﻑ ﻟﺴﺎﻧﻪ‪ ،‬ﺃﻣﺎ ﻟﺴﺎﻥ ﺍﻟﻌﺎﻗﻞ ﻓﻔﻲ ﺃﻏﻮﺍﺭ ﺻﺪﺭﻩ‪.‬‬
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‫ﺍﻟﺬﻱ ﳛﺒﺲ ﻟﺴﺎﻧﻪ‪ ،‬ﻳﻨﻘﺬ ﻧﻔﺴﻪ ﻣﻦ ﺃﺳﺮ ﻛﻼﻣﻪ‪.‬‬
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‫ﺍﺣﺬﺭ ﻣﻦ ﺇﻳﺪﺍﻉ ﺳﺮﻙ ﻟﻸﲪﻖ‪ ...‬ﻭﻫﻮ ﻻ ﻳﺘﺮﺩﺩ ﰲ ﺇﻓﺸﺎﺀ ﺳﺮﻙ ﻋﻨـﺪﻣﺎ‬
‫ﻳﻜﻮﻥ ﻗﺮﻳﺒﺎ ﻣﻨﻚ ﻭﻳﻌﺮﻓﻚ‬
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‫ﺍﻟﺴﻜﻮﺕ ﺣﻜﻤﺔ ﺃﻳﻀﹰﺎ‪ ،‬ﻭﻟﻜﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﻜﻴﻢ ﻗﻠﻴﻞ ﺃﻭ ﻳﻜﺎﺩ ﻻ ﻳﻮﺟﺪ‪.‬‬

‫ﺍﻟﻨﺘﻴﺠﺔ ﻭﺍﳌﺼﲑ ‪‬‬

‫ﻟﻴﺲ ﺍﳌﻬﻢ ﺍﳌﻈﺎﻫﺮ ﺍﳌﺰﺧﺮﻓﺔ ﻟﻠﺒﺪﺍﻳﺔ‪ ...‬ﺍﳌﻬﻢ ﻫﻮ ﺍﻟﺜﻤﺮﺓ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬

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‫ﺍﳌﺸﺎﺭﻳﻊ ﺍﻟﱵ ﺗﻘﺮﺭ ﺩﻭﻥ ﺗﻔﻜﲑ ﰲ ﺍﻟﻌﻮﺍﻗﺐ ﺗﻨﺘﻬﻲ ﺑﺎﻟﻨﺪﺍﻣﺔ ﰲ ﺃﻛﺜﺮ ﺍﻷﺣﻴﺎﻥ‪.‬‬
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‫ﺍﻟﺰﺑﺪﺓ ﻭﺍﻟﻌﺴﻞ ﺍﳌﻘﺪﻣﺎﻥ ﺇﻟﻴﻚ ﻟﻜﻲ ﻳﻜﻮﻧﺎ ﻭﺳﻴﻠﺔ ﻹﺭﻏﺎﻣﻚ ﻋﻠﻰ ﺗﻨـﺎﻭﻝ‬
‫ﺍﻟﻔﻠﻔﻞ ﺍﳊﺎﺭ ﻭﺍﳌﻠﺢ ﺍﻷﺟﺎﺝ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﳘﺎ ﺃﻣ ‪‬ﺮ ﻣﻦ ﺍﻟﺴﻢ‪.‬‬
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 ‫ﺍﻟﻔﺮﺡ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻟﻔﺮﺡ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬
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‫ﻛﻢ ﻣﻦ ﺷﻲﺀ ﺣ‪‬ﺴﺐ ﺿﺎﺭﹰﺍ ﻓﻈﻬﺮ ﺍﻧﻪ ﻣﻔﻴﺪ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪ .‬ﻭﻛﻢ ﻣﻦ ﺷـﻲﺀ‬
‫‪‬ﺣﺴﺐ ﻣﻔﻴﺪﺍ ﰒ ﺗﺒﲔ ﺍﻧﻪ ﺿﺎﺭ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬
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‫ﻗﺪ ﺗﻜﻮﻥ ﺍﳌﺮﺣﻠﺔ ﺍﻷﺧﲑﺓ ﻟﻠﻌﺴﺮ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻟﻼﻧﻔﺮﺍﺝ ﻭﺍﻟﻴﺴﺮ‪.‬‬

‫ﺍﻟﻨﺼﻴﺤﺔ ‪‬‬
‫ﺍﻟﻨﺼﻴﺤﺔ ﻋﻤﻮﺩ ﺍﻟﺪﻳﻦ‪.‬‬
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‫ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻨﺼﻴﺤﺔ ﻋﺒﺜﹰﺎ ﺃﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﺳﻞ ﺍﻟﺮﺳﻞ؟‬
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‫ﺍﻟﻨﺼﻴﺤﺔ ﻭﺳﻴﻠﺔ ﻣﻬﻤﺔ ﻟﻠﺨﲑ‪ ...‬ﻭﻛﻞ ﻭﺳﻴﻠﺔ ﻟﻠﺨﲑ ﺧﲑ‪ .‬ﻭﻛﻞ ﻭﺳـﻴﻠﺔ‬
‫ﻟﻠﺜﻮﺍﺏ ﺛﻮﺍﺏ‪.‬‬
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‫ﻟﻜﻲ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺻﺢ ﻣﻘﻨﻌﹰﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﺒﻖ ﻧﺼﺎﺋﺤﻪ ﺃﻭ ﹰﻻ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻳﻌﻴﺶ‬
‫‪‬ﺎ ﻭﳝﺜﻠﻬﺎ‪ ...‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻣﺎ ﺃﻋﺘﻘﺪ ﻫﻮ ﺍﻟﺴﺒﺐ ﻭﺭﺍﺀ ﺗﺄﺛﲑ ﺍﻟﻨﺼﺎﺋﺢ ﺑـﺎﻷﻣﺲ‬
‫ﻭﻋﺪﻡ ﺗﺄﺛﲑﻫﺎ ﺍﻟﻴﻮﻡ‪.‬‬
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‫ﺍﻟﺬﻳﻦ ﺑﻘﻮﺍ ﲢﺖ ﺭﲪﺔ ﺍﻷﺩﻻﺀ ﺍﻟﻌﻤﻴﺎﻥ‪ ...‬ﻫﺆﻻﺀ ﻟﻮ ﺑﻘﻮﺍ ﰲ ﺃﻣﺎﻛﻨﻬﻢ ﺑﺪ ﹰﻻ‬
‫ﻣﻦ ﺍﻟﺴﲑ ﻭﺭﺍﺀ ﺍﻟﻌﻤﻴﺎﻥ ﻟﻜﺎﻧﻮﺍ ﺃﻗﺮﺏ ﺇﱃ ﺍﳍﺪﻑ‪.‬‬
‫***‬
‫ﺍﻟﻄﺒﻊ ﺍﻟﻠﲔ ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﳘﺎ ﻣﻔﺘﺎﺡ ﺍﻟﻘﻠﻮﺏ‪.‬‬
‫***‬

‫‪١٩٠‬‬
‫ﺇﻗﻨﺎﻉ ﺍﻷﺫﻫﺎﻥ ﻋﻦ ﻃﺮﻳﻖ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺼﺮﻑ ﺍﳉﻴﺪ ﺃﻛﺜﺮ ﺗﺄﺛﲑﹰﺍ ﻣﻦ ﺍﻹﻗﻨـﺎﻉ‬
‫ﺑﺎﻟﻜﻠﻤﺎﺕ‪.‬‬
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‫ﺗﻜﻠﻢ ﺑﻠﻴﻮﻧﺔ ﻟﻜﻲ ﺗﻨﻔﺘﺢ ﻟﻚ ﺍﻟﻘﻠﻮﺏ‪ .‬ﻛﻦ ﺩﺍﻓﺊ ﺍﻟﻘﻠﺐ‪ ،‬ﻟﻜـﻲ ﺗﺘﻘﺒـﻞ‬
‫ﺍﻟﻀﻤﺎﺋﺮ ﺃﻓﻜﺎﺭﻙ‪ .‬ﻛﻦ ﳐﻠﺼﹰﺎ ﻟﻜﻲ ﻳﺪﻭﻡ ﺗﺄﺛﲑﻙ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﺗﺒﻘﻰ ﻛﻠﻤﺎﺗﻚ ﻣﻌﻠﻘﺔ ﰲ ﺍﳍﻮﺍﺀ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻔﻴﺪ ﲡﺮﺑﺔ ﺍﻟﻘﻴـﺎﻡ‬
‫ﺑﻌﺘﺎﺏ ﻟﲔ ﳌﺨﺎﻃﺒﻚ‪.‬‬
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‫ﻫﻨﺎﻙ ﺧﲑ ﺃﻓﻀﻞ ﻣﻦ ﺧﲑ‪ ،‬ﻭﺷﺮ ﺃﻋﻈﻢ ﻣﻦ ﺷﺮ‪ ...‬ﻭﺍﻟﻌﺎﻗﻞ ﻭﺍﳌﻠﻬﻢ ﻫـﻮ‬
‫ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻣﱴ ﳜﺘﺎﺭ ﻭﺃﻱ ﺷﻲﺀ ﳜﺘﺎﺭ‪.‬‬
‫***‬
‫ﺍﻟﻮﺍﻋﻆ ﺍﻟﻨﺎﺟﺢ ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﻯ ﺍﳉﻤﺎﻋﺔ ﻛﻠﻬﺎ‪ ،‬ﻭﳝﺴﻚ ﺑﻨﺒﺾ ﺍﳉﻤﻴﻊ‪.‬‬

‫ﺍﻟﻌﻠﻢ ﻭﺍﳉﻬﻞ ‪‬‬

‫ﻻ ﻳﻈﻬﺮ ﺍﻟﻴﻮﻡ ﻋﻨﺪﻧﺎ ﻣﻜﺘﺸﻔﻮﻥ ﻭﻻ ﳐﺘﺮﻋﻮﻥ‪ ...‬ﺑﻞ ﻳﻈﻬﺮ ﺍﳌﻘﻠﺪﻭﻥ‪ .‬ﳓﺘﺎﺝ‬
‫ﺇﱃ ﻧﻔﺴﻴﺔ ﻣﺘﻤﺮﺩﺓ ﺗﻘﻮﻡ ﺑﺘﻐﻴﲑ ﻛﻞ ﺷﻲﺀ ﺗﻘﺮﻳﺒﹰﺎ‪ .‬ﳚﺐ ﺃﻥ ﻳﺘﻐﲑ ﻛـﻞ ﺷـﻲﺀ‪:‬‬
‫ﺍﻟﻜﺘﺎﺏ‪ ...‬ﺍﳌﺪﺭﺳﺔ‪ ...‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ ﻓﺈﻥ ﺍﻟﺒﺪﺍﻳﺔ ﺑﺎﻟﻨﻘﺪ ﻫﻲ ﺍﻷﺳﺎﺱ‪.‬‬
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‫ﺍﻟﻌﻠﻢ ﻣﺮﺷﺪ ﻣﻬﻢ ﻟﻠﻬﺪﺍﻳﺔ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻨﺪ ﺇﱃ ﺍﻟﻮﺣﻲ ﻭﺗﻐﺬﻯ ﺑـﻪ ﻭﺻـﻞ ﺇﱃ‬
‫ﺃﺑﻌﺎﺩ ﺗﺘﺠﺎﻭﺯ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺣﺎﺯ ﻋﻠﻰ ﻗﻴﻤﺔ ﻻ ﺗﻘﺪﺭ ﺑﺜﻤﻦ‪.‬‬
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‫ﺍﳉﻬﻞ ﺃﺳﻮﺃ ﺻﺪﻳﻖ‪ .‬ﻭﺍﻟﻌﻠﻢ ﺃﺧﻠﺺ ﺻﺪﻳﻖ‪.‬‬
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‫‪١٩١‬‬
 ‫ﻋﻨﺪﻣﺎ ﻳﺘﺤﺪ ﺍﻟﻌﻠﻢ ﻣﻊ ﺍﳋﻠﻖ ﺍﻟﻠﲔ ﻳﺼﻞ ﺇﱃ ﺃﻋﻤﺎﻕ ﻛﺒﲑﺓ‪.‬‬
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‫ﺐ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﺎﻗﻞ ﻓﻴﻘﻮﻡ ﺑﺎﻟﺘﺨﻄﻴﻂ ﳌـﺎ‬
‫ﻋﻨﺪﻣﺎ ﻳﻐﻀﺐ ﺍﳉﺎﻫﻞ ﻳﺼﺮﺥ ﻭﻳﺴ ‪‬‬
‫ﳚﺐ ﻋﻠﻴﻪ ﻋﻤﻠﻪ‪.‬‬
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‫ﺗﻘﻒ ﺍﻟﻔﻀﻴﻠﺔ ﻋﻠﻰ ﺃﺳﺲ ﺛﻼﺛﺔ ﻫﻲ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻠﻢ ﻭﺍﻟﻌﺒﺎﺩﺓ‪.‬‬
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‫ﺇﻥ ﱂ ﻳﺴﺘﻨﺪ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﻟﻌﻤﻞ ﻓﻤﺼﲑﻩ ﺍﻟﺬﺑﻮﻝ‪.‬‬
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‫ﺍﳊﺎﺟﺔ ﻫﻲ ﺍﻟﻌﲔ ﺍﳊﺎﺩﺓ ﻟﻼﺳﺘﻜﺸﺎﻓﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
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‫ﺍﻟﻔﻬﻢ ﺷﻲﺀ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻭﺑﺪ ﹰﻻ ﺃﻥ ﺗﻌﺮﻑ ﺃﻟﻒ ﺷـﻲﺀ ﻓﻤـﻦ‬
‫ﺍﻷﻓﻀﻞ ﺃﻥ ﺗﻔﻬﻢ ﺷﻴﺌﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺣﻖ ﺍﻟﻔﻬﻢ‪.‬‬
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‫ﻋ ‪‬ﻮﺩ ﻧﻔﺴﻚ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻻ ﺃﻋﻠﻢ‪ ،‬ﻟﻜﻲ ﺗﺘﺨﻠﺺ ﻣﻦ ﺧﺠـﻞ ﻗـﻮﻝ‪" :‬ﻻ‬
‫ﺃﻋﻠﻢ" ﹸﻛ ﱠﻞ ﺍﻟﻮﻗﺖ‪.‬‬
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‫ﻟﻮ ﺟﺮﺕ ﻣﺴﺎﺑﻘﺔ ﰲ "ﺍﻟﻔﻘﺮ" ﻣﺜﻠﻤﺎ ﲡﺮﻱ ﺍﳌﺴﺎﺑﻘﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻷﺻـﺒﺢ‬
‫ﺍﳉﻬﻞ ﻫﻮ ﺍﻟﻔﺎﺋﺰ ﺍﻷﻭﻝ ﻓﻴﻬﺎ‪.‬‬
‫***‬
‫ﻣﻊ ﺃﻥ ﺗﺼﻨﻴﻒ ﺍﻟﻌﻠﻮﻡ ﻭﺩﺭﺟﻬﺎ ﰲ ﺍﻟﻜﺘﺐ ﺷﻲﺀ ﻣﻔﻴﺪ ﻣﻦ ﺯﺍﻭﻳﺔ ﺣﻔﻈﻬـﺎ‬
‫ﻭﺍﺳﺘﻌﺎﺩ‪‬ﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﻻ ﺍﻥ ﻫﺬﺍ ﻗﺪ ﻳﺼﻴﺐ ﺑﺎﻟـﺸﻠﻞ ﻣﻠﻜـﺔ ﺍﻻﺳـﺘﻨﺒﺎﻁ‬
‫ﻭﺍﻻﺳﺘﻠﻬﺎﻡ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ‪.‬‬

‫‪١٩٢‬‬
 ‫ﺍﳊﺴﻦ ﻭﺍﻷﺣﺴﻦ ‪‬‬

‫ﺍﳊﻴﺎﺓ ﻧﻌﻤﺔ ﺇﳍﻴﺔ‪ ،‬ﻭﺍﻟﻨﻌﻤﺔ ﺍﻷﻛﱪ ﻣﻨﻬﺎ ﻫﻲ ﺃﻥ ﺗﻌﻴﺶ ﻃﻠﻴﻘﹰﺎ ﻣﻦ ﺃﺳﺎﺭﻩ‪.‬‬

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‫ﺃﺳﻌﺪ ﺇﻧﺴﺎﻥ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻋﻤﺮ ﺁﺛﺎﻣﻪ ﻗﺼﲑﹰﺍ‪ .‬ﻭﺍﻷﺳﻌﺪ ﻣﻨﻪ ﻫﻮ‬
‫ﺍﻟﺸﺨﺺ ﺍﳌﺼﺎﻥ ﻣﻦ ﺍﻵﺛﺎﻡ‪.‬‬
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‫ﻫﻨﺎﻙ ﺇﻧﺴﺎﻥ ﻳﻨﺤﺖ ﺍﻟﺰﻣﻦ ﳊﺴﺎﺑﻪ‪ .‬ﻭﻫﻨﺎﻙ ﺇﻧﺴﺎﻥ ﻳﻨﺤﺘﻪ ﺍﻟﺰﻣﻦ ﻃﻮﺍﻝ ﻋﻤﺮﻩ‪.‬‬
‫***‬
‫ﺃﻛﱪ ‪‬ﻫ ٍﻢ ﰲ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻭﺍﻟﺬﻱ ﻳﻀﺎﻋﻒ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻫﻮ ﺧﻮﻑ ﺍﻟﺸﻴﺨﻮﺧﺔ‪.‬‬
‫***‬
‫ﻣﻦ ﺍﳊﺴﻦ ﺃﻥ ﺗﻌﺎﺩﻱ ﺍﻟﻈﻼﻡ‪ .‬ﻭﻟﻜﻦ ﺍﻷﺣﺴﻦ ﻫﻮ ﺍﻟﻘﻴﺎﻡ ﺑﺈﻳﻘﺎﺩ ﴰﻌﺔ ﺑﺪ ﹰﻻ‬
‫ﻣﻦ ﻟﻌﻦ ﺍﻟﻈﻼﻡ‪.‬‬
‫***‬
‫ﺑﺮ ﺻﻐﲑ ﺩﺍﺋﻢ ﺃﻓﻀﻞ ﻣﻦ ﺑﺮ ﻛﺒﲑ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﻣﻦ ﺣﲔ ﻵﺧﺮ‪.‬‬
‫***‬
‫ﺧﻄﻮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺳﺒﻴﻞ ﺣﻔﻆ ﺍﻟﺼﺤﺔ ﺃﻓﻀﻞ ﻣﻦ ﻣﺌﺔ ﺧﻄﻮﺓ ﻣﻦ ﺍﳌﻌﺎﳉﺔ‪.‬‬
‫***‬
‫ﺛﺪﻱ ﻭﺍﺣﺪ ﻳﺪﺭ ﺍﻟﻠﱭ ﺃﻓﻀﻞ ﻣﻦ ﻣﺌﺔ ﻣﻦ ﺍﻷﻏﻨﺎﻡ ﺍﳌﻴﺘﺔ‪.‬‬
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‫ﻋﺼﻔﻮﺭ ﻭﺍﺣﺪ ﺑﺎﻟﻴﺪ ﺧﲑ ﻣﻦ ﲪﺎﻣﺔ ﻟﻴﺴﺖ ﺑﺎﻟﻴﺪ‪.‬‬
‫***‬
‫ﻋﺰﺓ ﻭﺷﺮﻑ ﺍﳌﺴﻠﻢ ﻳﻜﻤﻦ ﰲ ﻛﻮﻧﻪ ﻣﻘﺘﺪﻳﹰﺎ ﺑﺮﺳﻮﻟﻪ ﳏﻤﺪ ‪.‬‬

‫‪١٩٣‬‬
 ‫ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺸﻌﻮﺭ ‪‬ﺎ ‪‬‬

‫ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﺼﻰ‪ .‬ﻭﻣﻦ ﺃﻛﱪ ﻫﺬﻩ ﺍﻟـﻨﻌﻢ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺷﺎﻋﺮﹰﺍ ‪‬ﺎ ﻣﺪﺭﻛﹰﺎ ﳍﺎ‪.‬‬
‫***‬
‫ﺍﻟﺼﺤﺔ ﻧﻌﻤﺔ ﻻ ﳛﺲ ‪‬ﺎ ﻭﻳﻘﺪﺭﻫﺎ ﺇﻻ ﻣﻦ ﻓﻘﺪﻫﺎ‪.‬‬
‫***‬
‫ﺃﻛﱪ ﻧﻌﻤﺔ ﷲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻫﻲ ﻧﻌﻤﺔ ﺍﻹﳝﺎﻥ‪ .‬ﻭﲪﺪ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﻭﺷﻜﺮﻫﺎ‬
‫ﻳﻜﻮﻥ ﺑﻌﺪﻡ ﻋﺼﻴﺎﻧﻪ‪.‬‬
‫***‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﺸﻜﺮ ﻛﻞ ﻧﻌﻤﺔ ﻣﻦ ﺟﻨﺴﻬﺎ ﻫﻮ ﻣﻌﺮﻓﺔ ﺑﻘﺪﺭ ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ‪.‬‬
‫***‬
‫ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻜﻮﻥ ﺍﳉﺎﻫﻞ ﺳﻌﻴﺪﹰﺍ ﻭﻣﺮﻓﻬﺎﹰ‪ ،‬ﻭﺃﺭﺑﺎﺏ ﺍﳊﻜﻤﺔ ﰲ ﻓﻘﺮ ﻭﺷـﻘﺎﺀ‪...‬‬
‫ﻭﻫﺬﺍ ﻳﺒﲔ ﻟﻨﺎ ﺃﻥ ﺍﻟﻨﻌﻢ ﻻ ﺗﻨـﺰﻝ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﻘﺪﺭ ﺍﻟﻘﻴﻤﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻸﺷﺨﺎﺹ‪.‬‬
‫***‬
‫ﻟﻴﺲ ﺍﳌﻬﻢ ﻣﻌﺮﻓﺔ ﺳﻌﺮ ﺍﻷﺷﻴﺎﺀ‪ ...‬ﺍﳌﻬﻢ ﻣﻌﺮﻓﺔ ﻗﻴﻤﻬﺎ‪.‬‬
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‫ﺇﺣﺴﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﺪﺭ ﻋﻈﻤﺘﻪ‪ ،‬ﺃﻣﺎ ﻃﻠﺒﻪ ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﻓﺒﻨـﺴﺒﺔ ﻗـﺪﺭ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻭﻫﺒﻪ ﻣﻦ ﺍﻟﻨﻌﻢ ﻭﺍﻹﺣﺴﺎﻥ ﻭﲝﺴﺐ ﻣﻨـﺰﻟﺘﻪ‪.‬‬
‫***‬
‫ﺍﻟﻨﻌﻤﺔ ﺍﻟﱵ ﺗﺒﻌﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﷲ ﻫﻲ ﺃﻛﱪ ﻧﻘﻤﺔ ﻭﺃﻛﱪ ﻣﺼﻴﺒﺔ‪.‬‬

‫‪١٩٤‬‬
 ‫ﺍﻟﻄﻤﻊ ‪‬‬

‫ﺍﻟﻄﻤﻊ ﻓﺦ ﻳﻘﻠﺐ ﺍﻷﺳﺪ ﻓﺄﺭﹰﺍ‪ .‬ﻭﻣﻦ ﻳﻘﻊ ﺑﲔ ﻓﻜﻴﻪ ﻓﻠﻦ ﻳﻜﺘﺐ ﻟﻪ ﺍﳋﻼﺹ‪.‬‬
‫***‬
‫ﺍﻟﻄﻤﻊ ﻭﺣﺶ ﻳﺼﺮﻉ ﺃﺷﺠﻊ ﺍﻟﺸﺠﻌﺎﻥ ﻭﻳﻄﺮﺣﻪ ﺃﺭﺿﹰﺎ‪.‬‬
‫***‬
‫ﻣﻦ ﻻ ﻃﻤﻊ ﻋﻨﺪﻩ ﻳﻜﻮﻥ ﻣﻄﻤﻌﹰﺎ ﻟﻠﺠﻤﻴﻊ ﺑﻌﺪ ﻣﺪﺓ‪.‬‬
‫***‬
‫ﺍﳊﺴﺪ ﻟﺪﻯ ﺍﳊﺴﺎﺩ‪ ،‬ﻭﺍﻟﻄﻤﻊ ﻟﺪﻯ ﺍﻟﻄﻤﺎﻋﲔ ﺟﻬﻨﻢ ﺩﻧﻴﻮﻳﺔ ﳍﻢ‪.‬‬
‫***‬
‫ﺍﻟﻄﻤﻊ ﻃﻮﻕ ﺃﺳﺮ ﺣﻮﻝ ﻋﻨﻖ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫***‬
‫ﺍﳊﺎﺟﺔ ﻋﺜﺔ ﺗﻘﺮﺽ ﺷﻌﻮﺭ ﺍﳊﻴﺎﺀ‪ ،‬ﻭﻻﺳﻴﻤﺎ ﺃﻥ ﺃﺿﻴﻒ ﳍﺎ ﺍﻟﻄﻤﻊ‪.‬‬
‫***‬
‫ﻳﺴﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺭﻭﺣﻪ ﺑﲔ ﺫﺭﺍﻋﻲ ﻣﻦ ﻛﺎﻥ ﻣﻔﺘﻮﻧﹰﺎ ﺑﻪ‪.‬‬

‫ﺍﻹﰒ ﻭﺍﻟﺘﻄﻬﺮ ‪‬‬

‫ﺇﻥ ﻛﺎﻥ ﺍﻹﰒ ﻓﺴﺎﺩﹰﺍ ﰲ ﺍﻟﻔﻄﺮﺓ ﻭﺇﳓﺮﺍﻓﹰﺎ ﻋﻨﻬﺎ‪ ،‬ﻓﺎﻟﻨﺪﻡ ﻭﺍﻟﺘﻮﺑﺔ ﻫﻲ ﺍﻟﺮﺟﻮﻉ‬
‫ﺇﱃ ﺍﻟﻔﻄﺮﺓ‪.‬‬
‫***‬
‫ﺍﻹﰒ ﺍﻟﺬﻱ ﺃﺣﺪﺙ ﺻﺪﹰﺃ ﰲ ﺍﻟﻘﻠﺐ ﻫﻮ ﻣﺜﻞ ﻓﲑﻭﺱ ﻣﺘﺴﻠﻂ ﻋﻠﻰ ﺍﻟﺒـﺪﻥ‪،‬‬
‫ﻼ‪ -‬ﺍﻥ ﻳ‪‬ﺸﻌﺮ ﺑﻪ‪.‬‬
‫ﻼ ﺃﻡ ﺁﺟ ﹰ‬
‫ﻓﻼ ﻳﻠﺒﺚ ‪-‬ﻋﺎﺟ ﹰ‬
‫***‬

‫‪١٩٥‬‬
‫ﺳﻮﺀ ﺍﻟﻈﻦ ﺇﻣﺎ ﻣﺮﺽ ﻋﻘﻠﻲ ﺃﻭ ﺩﺭﻥ ﻗﻠﱯ‪ .‬ﻭﻃﺮﻳﻖ ﺍﳋﻼﺹ ﻣﻨﻪ ﻫﻮ ﺍﻧﺘﺒﺎﻩ‬
‫ﺍﻹﻧﺴﺎﻥ ﻵﺛﺎﻣﻪ ﻭﺃﺧﻄﺎﺋﻪ ﺍﻟﺸﺨﺼﻴﺔ‪.‬‬
‫***‬
‫ﻟﻜﻲ ﳔﺮﺝ ﺃﻧﻔﺴﻨﺎ ﻣﻦ ﺍﳊﻔﺮ ﺍﻟﱵ ﻭﻗﻌﻨﺎ ﻓﻴﻬﺎ ﻧﺘﻴﺠﺔ ﺇﳘﺎﻻﺗﻨـﺎ‪ ،‬ﻋﻠﻴﻨـﺎ ﺃﻥ‬
‫ﻧﺘﻼﰱ ﻫﺬﻩ ﺍﻹﳘﺎﻻﺕ‪.‬‬
‫***‬
‫ﺍﳌﺸﻐﻮﻝ ﺃﺑﺪﹰﺍ ﺑﺄﺧﻄﺎﺀ ﺍﻵﺧﺮﻳﻦ ﻭﻋﻴﻮ‪‬ﻢ‪ ،‬ﻳﺒﻘﻰ ﺍﻟﻌﻤﺮ ﻛﻠﻪ ﻣﻘﺘﺮﻓﹰﺎ ﻟﻠﻌﻴﻮﺏ‪.‬‬
‫***‬
‫ﻳﻘﺎﻝ‪ :‬ﻟﻜﻞ ﺟﻮﺍﺩ ﻛﺒﻮﺓ‪ ،‬ﻭﻟﻜﻞ ﻛﺮﱘ ﻧﺒﻮﺓ‪ ،‬ﺍﳌﻬﻢ ﺃﻥ ﻳﺮﺟﻊ ﺍﻹﻧـﺴﺎﻥ ﺇﱃ‬
‫ﻧﻔﺴﻪ ﺑﻌﺪ ﻛﺒﻮﺗﻪ‪.‬‬
‫***‬
‫ﺍﻟﻘﻮﻝ‪" :‬ﺳﺎﻓﻌﻞ ﻫﺬﺍ ﻏﺪﹰﺍ" ﺗﻌﺒﲑ ﺁﺧﺮ ﻋﻦ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻹﺭﺍﺩﺓ‪.‬‬
‫***‬
‫ﺗﻨﻤﻮ ﺃﻛﱪ ﺍﻵﺛﺎﻡ ﰲ ﻣﺴﺘﻨﻘﻊ ﺍﻟﺸﻬﻮﺍﺕ‪ ...‬ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﺸﻬﻮﺓ ﻫـﻮ‬
‫ﺃﻓﻀﻞ ﺳﻴﻄﺮﺓ‪.‬‬
‫***‬
‫ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻼﻣﺒﺎﻻﺓ ﲡﺎﻩ ﺍﻹﰒ‪ ،‬ﻫﻮ ﺃﻛﱪ ﺇﰒ‪.‬‬
‫***‬
‫ﻻ ﺗﻐﺘﺮ ﻋﻨﺪﻣﺎ ﺗﺮﻯ ﻋﺪﻡ ﺃﺧﺬ ﺍﷲ ﺑﺎﻟﻌﺬﺍﺏ‪ ...‬ﺗﺬﻛﺮ ﺃﻧﻪ ﳝﻬﻞ ‪ ...‬ﺗﺬﻛﺮ‬
‫ﻫﺬﺍ ﻭﺍﺭﲡﻒ‪.‬‬
‫***‬
‫ﺍﳌﺆﻣﻦ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﳌﺮﺗﺒﻂ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻵﺛﺎﻡ ﺷـﺮﺍﺭﺍﺕ‬
‫ﺿﺎﺭﺓ ﺗﻘﻄﻊ ﻫﺬﺍ ﺍﻻﺭﺗﺒﺎﻁ‪.‬‬
‫***‬

‫‪١٩٦‬‬
 ‫ﺇﻥ ﻛﺎﻥ ﺑﻴﺘﻚ ﻣﻦ ﺍﻟﻜﺮﻳﺴﺘﺎﻝ ﺍﳋﺎﻟﺺ ﻓﻼ ﺗﺮ ِﻡ ﺣﱴ ﻗﻦ ﺍﻵﺧﺮﻳﻦ ﲝﺠﺮ‪.‬‬
‫***‬
‫ﺇﻥ ﱂ ﺗﻜﻦ ﺍﻟﺸﺠﺮﺓ ﻳﺎﺑﺴﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺮﺑﻴﻊ‪.‬‬

‫ﺍﻟﻮﻋﺪ ‪‬‬

‫ﺍﻷﻭﱃ ﺃﻥ ﺗﻨﺠﺰ ﻭﻋﺪﻙ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺑﺪﻝ ﺃﻥ ﺗﻌﺪ ﺃﻟﻒ ﻣﺮﺓ‪.‬‬

‫***‬
‫ﺇﳒﺎﺯ ﺍﻟﻮﻋﺪ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻦ ﻟﻮﺍﺯﻡ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫***‬
‫ﺍﻷﺭﺽ ﺍﻟﱵ ﺗﻄﺄﻫﺎ ﺍﻷﻗﺪﺍﻡ ﰲ ﺍﻟﺮﻭﺍﺡ ﻭﺍ‪‬ﺊ ﻻ ﺗﻨﺒﺖ ﺷﻴﺌﹰﺎ‪ .‬ﻭﺍﻹﻧـﺴﺎﻥ‬
‫ﺍﻟﺬﻱ ﻻ ﻫﻢ ﻟﻪ ﺳﻮﻯ ﺍﻟﺮﻭﺍﺡ ﻭﺍ‪‬ﺊ ﻻ ﺧﲑ ﻓﻴﻪ‪.‬‬
‫***‬
‫ﺇﻇﻬﺎﺭ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺈﻳﻔﺎﺀ ﺍﻟﻮﻋﺪ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻹﳝﺎﻥ‪ .‬ﻭﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻟﻮﻋﺪ‬
‫ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻨﻔﺎﻕ‪.‬‬
‫***‬
‫ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻌﻴﺸﻮﻥ ﺍﻟﻌﻤﺮ ﻛﻠﻪ ﻭﻫﻢ ﳛﺎﻭﻟﻮﻥ ﺍﻻﻟﺘﺰﺍﻡ ﺑـﺎﻟﻌﻬﻮﺩ‬
‫ﺍﻟﱵ ﻗﻄﻌﻮﻫﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻌﻴﺶ ﻭﻫﻮ ﺳﺎ ٍﻩ ﻋـﻦ ﻣﺜـﻞ ﻫـﺬﻩ‬
‫ﺍﻟﻌﻬﻮﺩ‪ ...‬ﻭﻫﻨﺎ ﻳﺘﻤﻴﺰ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻦ ﺍﳌﻨﺎﻓﻘﲔ‪.‬‬
‫***‬
‫ﻻ ﺗﻘﻞ‪" :‬ﻭﻋﺪ ﻓﺄﺧﻠﻒ"‪ ...‬ﺗﺬﻛﺮ ﻭﻋﻮﺩﻙ ﺍﻟﱵ ﺃﺧﻠﻔﺘﻬﺎ‪.‬‬
‫ﻼ‪" :‬ﱂ ﳝﺪ ﻳﺪ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ"‪ ...‬ﺑﻞ ﺗـﺬﻛﺮ‬ ‫ﻻ ﺗﻌﺘﺐ ﻋﻠﻰ ﺃﺣﺪ ﻗﺎﺋ ﹰ‬
‫ﻓﺮﺹ ﺍﳌﺴﺎﻋﺪﺍﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﱂ ﺗﺴﺘﻐﻠﻬﺎ‪.‬‬

‫‪١٩٧‬‬
 ‫ﺍﻻﺣﺘﻴﺎﻁ ‪‬‬

‫ﺣﱴ ﻭﺇﻥ ﺻﻌﺪﻭﺍ ﺑﻚ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻓﻼ ﺗﻨﺲ ﺑﺎﻥ ﺍﻷﺭﺽ ﺃﻛﺜﺮ ﺃﻣﺎﻧﹰﺎ‪ .‬ﻓﺎﻟﺬﻱ‬
‫ﻳﺴﻘﻂ ﻣﻦ ﺍﻟﻄﺎﺋﺮﺓ ﻳﺘﻤﺰﻕ ﺇﺭﺑﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﻻ ﳛﺪﺙ ﻫﺬﺍ ﳌﻦ ﻫﻮ ﻓﻮﻕ ﺍﻻﺭﺽ ﻋﻨﺪ‬
‫ﺳﻘﻮﻃﻪ‪.‬‬
‫***‬
‫ﳚﺐ ﺃﻻ ﻳﺘﻢ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻹﻧﺼﺎﻑ ﺃﺑﺪﹰﺍ ﺍﻥ ﺃﺭﻳﺪ ﺍﻟﻮﺻـﻮﻝ ﺇﱃ ﺃﻓﻜـﺎﺭ‬
‫ﺳﻠﻴﻤﺔ ﻭﺇﻻ ﺣﺪﺛﺖ ﺟﺮﻭﺡ ﻻ ﺗﻨﺪﻣﻞ ﻭﻛﺴﻮﺭ ﻳﺼﻌﺐ ﺟﱪﻫﺎ ﺣﱴ ﻭﺇﻥ ﺗ‪‬ـ ‪‬ﻢ‬
‫ﺍﻟﺘﺼﺮﻑ ﺑﻌﺪ ﺫﻟﻚ ﺑﻌﻘﻞ ﻭﺗﺪﺑﲑ‪.‬‬

‫ﻓﻜﺮﺓ ﺍﻻﺗﻔﺎﻕ ‪‬‬

‫ﺍﻟﻜﻞ ﻳﺮﻳﺪ ﺍﻟﺘﺴﻠﻴﻢ ﺑﻔﻜﺮﻩ ﻭﻳﺮﻏﺐ ﰲ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ ﺇﱃ ﺟﺒﻬﺘﻪ‪ ،‬ﻭﻻ ﻳﺮﻳـﺪ‬
‫ﺍﻟﺴﻠﻢ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ .‬ﺑﻴﻨﻤﺎ ﻳﺪﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺪﺧﻮﻝ ﺇﱃ ﺍﻟﺴﻠﻢ ﻛﺎﻓﺔ‪.‬‬
‫***‬
‫ﺇﻥ ﱂ ﻧﺴﺘﻄﻊ ﺍﻻﺗﻔﺎﻕ ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﻟﻨﺘﺠﻨﺐ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳋﻼﻑ‪ ،‬ﺃﻭ ﺩﻋﻮﻧﺎ‬
‫ﻻ ﻧﻀﺨﻢ ﺧﻼﻓﺎﺗﻨﺎ‪.‬‬

‫ﺇﱃ ﺟﻨﻮﺩ ﺍﻹﺭﺷﺎﺩ ‪‬‬

‫ﻗﺎﻡ ﺭﺳﻮﻟﻨﺎ ‪ ‬ﺑﺄﺩﺍﺀ ﺍﳊﺞ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻟﻜﻨﻪ ﻗﻀﻰ ﻛﻞ ﻋﻤﺮﻩ ﰲ ﺍﻟﺘﺒﻠﻴﻎ‬
‫ﻭﺍﻹﺭﺷﺎﺩ‪.‬‬
‫***‬
‫ﻣﻦ ﻻ ﻳﻌﻤﻞ ﺣﺴﺐ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺃﻓﻀﺎﻝ ﺍﷲ ﻋﻠﻴﻪ ﻭﺍﺣﺴﺎﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﺟﻔﻒ‬
‫ﲨﻴﻊ ﻣﻨﺎﺑﻌﻪ‪.‬‬
‫***‬

‫‪١٩٨‬‬
 ‫ﺑﻌﺾ ﻗﻄﺮﺍﺕ ﺍﻟﺪﻣﻮﻉ ﻗﺪ ﺗﻜﻮﻥ ﻭﺳﻴﻠﺔ ﻟﻔﺘﺢ ﻗﻠﻮﺏ ﻋﺪﻳﺪﺓ‪.‬‬
‫***‬
‫ﻟﻴﺲ ﺍﻟﻜﺒﲑ ﻣﻦ ﻳﻨﺠﺰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻜﺒﲑﺓ ﻭﻳﻀﻊ ﺍﳋﻄﻂ ﺍﻟﻜﺒﲑﺓ‪ .‬ﺑﻞ ﻫـﻮ‬
‫ﺍﻟﺬﻱ ﻳﻬﺪﻑ ﺇﱃ ﻧﻴﻞ ﺍﻟﺮﺿﺎ ﺍﻹﳍﻲ ﻭﻳﻜﻮﻥ ﻣﻈﻬﺮﹰﺍ ﻷﻥ ﻳﻘﻮﻝ ﻟﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺇﻧﲏ‬
‫ﺽ ﻋﻨﻚ‪.‬‬ ‫ﺭﺍ ٍ‬
‫***‬
‫ﺇﻳﺎﻙ ﺃﻥ ﺗﺆﺟﻞ ﻣﻮﺳﻢ ﺑﺬﺭ ﺍﻟﺒﺬﻭﺭ ﺇﱃ ﻣﻮﺳـﻢ ﺍﳊـﺼﺎﺩ‪ ،‬ﻭﺇﻻ ﺫﻫﺒـﺖ‬
‫ﺟﻬﻮﺩﻙ ﻫﺒﺎ ًﺀ ﰲ ﻛﻼ ﺍﳌﻮﲰﲔ‪.‬‬
‫***‬
‫ﺗﺼﺮﻓﻨﺎ ﰲ ﺃﺭﺽ ﺍﷲ‪ ،‬ﻳﺸﺒﻪ ﺍﻟﺘﺼﺮﻑ ﺑﺎﻷﺭﺍﺿﻲ ﺍﻷﻣﲑﻳﺔ‪.‬‬
‫***‬
‫ﺇﻥ ﻛﺎﻧﺖ ﻟﺪﻳﻚ ﺑﻴﻀﺎﺕ ﻭﻓﺮﺍﺥ ﻛﺜﲑﺓ ﻓﻼ ﺗﻀﻊ ﲨﻴﻌﻬﺎ ﰲ ﺳﻠﹼﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫***‬
‫ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﻣﺆﻣﻦ ﺃﻥ ﻳﻀﻊ ﺇﳝﺎﻧﻪ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻦ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻳﻮﺛﺮ ﺇﳝﺎﻥ ﺍﻟﻌﻤﻞ ﻫﺬﺍ ﻋﻠﻰ ﻣﺸﺎﻋﺮ ﺍﻹﻧﺴﺎﻥ ﻳﻜﻮﻥ ﻣﻮﺟﻬﹰﺎ ﻟـﺴﻠﻮﻛﻪ‬
‫ﻭﺗﺼﺮﻓﺎﺗﻪ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﺗﺘﻮﻗﻒ ﺍﳋﺪﻣﺎﺕ ﺍﻹﳝﺎﻧﻴﺔ ﺗﺒﺪﺃ ﺍﻟﺒﻼﻳﺎ ﺑﺎﻟﻘﺪﻭﻡ‪.‬‬
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‫ﻋﻨﺪﻣﺎ ﺗﺒﺪﺃ ﺍﻷﺧﻄﺎﺀ ﺑﺈﺯﻋﺎﺝ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻧﻪ ﺑﺪﺃ ﳝﻴﺰ ﺑﲔ ﺍﻟﺜﻮﺍﺏ‬
‫ﻭﺍﻹﰒ‪.‬‬
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‫ﺍﻟﺮﻓﺎﻩ ﻋﺪﻭ ﻟﻠﻨﺠﺎﺡ‪ .‬ﻭﻻ ﻳﺘﻢ ﳒﺎﺡ ﺍﳌﺴﻠﻤﲔ ﺇﻻ ﺇﻥ ﻋﺎﺷﻮﺍ ﺑﻨﻤﻂ ﺍﻟﻌﻴﺶ‬
‫ﺍﻟﺒﺴﻴﻂ "ﻟﻠﻜﻮﻣﺎﻧﺪﻭﺯ"‪.‬‬
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‫‪١٩٩‬‬
‫ﺍﳌﻬﻢ ﰲ ﺍﻟﺪﻋﻮﺓ ﺍﻥ ﻳﻜﻮﻥ ﺍﳌﻮﺿﻮﻉ ﺍﳌﺘﻨﺎﻭﻝ ﻣﻘﺘﺮﻧﹰﺎ ﺑﺎﻹﺧﻼﺹ ﻭﺣـﺴﻦ‬
‫ﺍﻟﻘﺒﻮﻝ‪ .‬ﻭﻻ ﳛﺎﻭﻟﻦ ﺃﺣﺪ ﺃﻥ ﻳﻘﻮﻡ ﺑﺎﻟﺪﻋﻮﺓ ﻷﺷﺨﺎﺹ ﻫﻢ ﺃﻋﻠﻰ ﻣﻨﻪ ﻣﺴﺘﻮﻯ‪،‬‬
‫ﻷﻥ ﺫﻟﻚ ﻗﺪ ﻳﻮﻟﺪ ﺭﺩ ﻓﻌﻞ ﺳﻠﱯ‪ .‬ﻓﻌﻠﻰ ﺍﻹﺑﻦ ﺃﻻ ﻳﻘﻮﻝ ﺷـﻴﺌﹰﺎ ﻟﻮﺍﻟـﺪﻩ ﻭﻻ‬
‫ﺍﻟﺘﻠﻤﻴﺬ ﻻﺳﺘﺎﺫﻩ ﻭﻻ ﺍﻟﻌﺎﻣﻞ ﳌﻌﻠﻤﻪ ﻭﻋﺪﻡ ﻗﺒﻮﻝ ﺍﰊ ﻃﺎﻟﺐ ﻟـﺪﻋﻮﺓ ﺍﻟـﻨﱯ ‪‬‬
‫ﻣﻮﺿﻮﻉ ﳚﺐ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪﻩ ﻭﺍﻟﺘﻤﻌﻦ ﻓﻴﻪ‪.‬‬
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‫ﻣﻊ ﺃﻥ ﺍﻟﺘﺪﺑﲑ ﻻ ﻳﻐﲑ ﺍﻟﻘﺪﺭ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻨﻘﺬ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺘﻬﺠﻢ ﻋﻠﻰ ﺍﻟﻘﺪﺭ‪.‬‬
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‫ﺣﺴﻦ ﺍﻟﻈﻦ ﺷﻲﺀ‪ ،‬ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﻭﻋﺪﻡ ﺍﻟﺜﻘﺔ ﺷﻲﺀ ﺁﺧـﺮ‪ ...‬ﻭﺃﺭﺑـﺎﺏ‬
‫ﺍﻟﻔﺮﺍﺳﺔ ﻳﺴﺘﻴﻄﻌﻮﻥ ﺗﻌﻴﲔ ﻣﻜﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪.‬‬
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‫ﻻ ﳝﻜﻦ ﺍﻟﺘﻀﺤﻴﺔ ﺑﺎﻷﺏ ﻭﺍﻷﻡ ﻷﻱ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ .‬ﻭﻟﻜﻦ ﺇﻥ ﻗﺎﻣﺎ‬
‫ﲟﻨﻊ ﺍﳋﺪﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻋﻨﺪ ﺫﺍﻙ ﻻ ﳝﻜﻦ ﺇﻃﺎﻋﺘﻬﻤﺎ‪ .‬ﻭﻋﺪﺍ ﻫﺬﺍ ﺍﻷﻣـﺮ ﻓـﺈﻥ‬
‫ﺇﻃﺎﻋﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ ﲡﻠﺐ ﺍﻟﱪﻛﺔ ﳊﻴﺎﺓ ﺍﻷﻭﻻﺩ‪.‬‬
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‫ﳚﻮﺯ ﺍﻋﻄﺎﺀ ﺍﳍﺪﺍﻳﺎ ﺇﱃ ﺍﻷﺷﺮﺍﺭ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﰲ ﺣﻴﺎ‪‬ﻢ ﺳﻮﻯ ﺍﻗﺘﺮﺍﻑ‬
‫ﺍﻟﺴﻮﺀ ﻭﻋﻠﻴﻨﺎ ﺗﺬﻛﺮ ﺍﳊﻜﻤﺔ ﺍﻟﻘﺎﺋﻠﺔ‪:‬‬
‫ﻓﻄﺎﳌﺎ ﺍﺳﺘﻌﺒﺪ ﺍﻹﻧﺴﺎﻥ ﺍﺣﺴﺎﻥ‬ ‫ﺃﺣﺴﻦ ﺇﱃ ﺍﻟﻨﺎﺱ ﺗﺴﺘﻌﺒﺪ ﻗﻠﻮ‪‬ﻢ‬

‫ﺍﳌﺆﻣﻦ ﺭﻣﺰ ﻟﻸﻣﻦ ﻭﺍﻟﺜﻘﺔ ﰲ ﺍﻷﺭﺽ ‪‬‬

‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻻ ﻳﻨﺎﻗﺶ ﻭﺍﻟﺪﻩ ﻭﺇﻥ ﻛﺎﻥ ﳏﻘﹰﺎ‪ .‬ﻓﺼﻔﺔ ﺍﳉـﻼﻝ ﻣﻮﺟـﻮﺩﺓ‬
‫ﺑﺸﻜﻞ ﺟﺰﺋﻲ ﻋﻨﺪ ﺍﻟﻜﻞ‪ .‬ﻓﺎﻟﻐﻀﺐ ﻏﲑ ﻣﻘﺒﻮﻝ‪ .‬ﻭﺍﻹﻧﺴﺎﻥ ﺍﳌﺘﺄﺩﺏ ﺑـﺎﻷﺩﺏ‬
‫ﺍﶈﻤﺪﻱ ﻳﻜﻮﻥ ﻭﻗﻮﺭﹰﺍ ﲡﺎﻩ ﺍﻟﻜ ﹼﻔﺎﺭ ﻣﺘﻮﺍﺿﻌﹰﺎ ﲡﺎﻩ ﺍﳌﺆﻣﻨﲔ‪.‬‬
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‫‪٢٠٠‬‬
‫ﺇﻥ ﻛﺎﻥ ﻻﺑﺪ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﳉﺮﺍﺋﺪ ﻭﺍ‪‬ﻼﺕ ﺍﻟﱵ ‪‬ﺎﺟﻢ ﺍﻹﺳـﻼﻡ ﻓﻴﺠـﺐ‬
‫ﻗﺮﺍﺀ‪‬ﺎ ﲝﺬﺭ ﻭﲤﻌﻦ‪.‬‬
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‫ﺍﻟﺸﻴﻄﺎﻥ ﻳﻐﻮﻱ ﻣﻦ ﱂ ﻳﻜﺮﺱ ﻧﻔﺴﻪ ﻟﻠﺪﻋﻮﺓ‪ .‬ﻓﻤـﻦ ﻻ ﻳﻘـﻢ ﺑـﺎﻷﻣﺮ‬
‫ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻓﻼ ﻳﺴﺘﻔﺪ ﻣﻦ ﺑﺮﻛﺔ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻻ ﺗﺼﻠﻪ ﻧﺴﻤﺎﺕ‬
‫ﺍﻹﳍﺎﻡ ﺃﺑﺪﹰﺍ‪ .‬ﻗﺪ ﻳﻘﻮﻣﻮﻥ ﺑﺘﺄﻟﻴﻒ ﺍﻟﻜﺘﺐ ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺗﻜﻮﻥ ﺩﻭﻥ ﳝـﻦ‬
‫ﻭﺩﻭﻥ ﺑﺮﻛﺔ ﻭﳎﺮﺩ ﻛﺘﺐ ﺳﻮﺩﺍﺀ‪ .‬ﺑﻴﻨﻤﺎ ﻧﺸﺎﻫﺪ ﻧﺴﻤﺎﺕ ﺍﻹﳍﺎﻡ ﻟﺪﻯ ﺍﻟﻘﺎﺋﻤﲔ‬
‫ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ‪ .‬ﻟﺬﺍ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﺮﺃ ﻭﻧﻔﻜﺮ ﻭﳓﺎﻭﻝ ﺇﻳﺼﺎﻝ‬
‫ﻭﺇﻓﻬﺎﻡ ﻛﻞ ﺷﻲﺀ ﻟﻠﺠﻤﻴﻊ ﻭ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻓﻘﻂ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺒﻘﻰ ﺍﺣﻴﺎ ًﺀ ﺑﺄﺭﻭﺍﺣﻨﺎ‪.‬‬
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‫ﻋﻠﻰ ﻛﻞ ﻣﺮﺷﺪ ﺃﻥ ﻳﻜﻮﻥ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ﻏﺎﻳﺘﻪ‪ ،‬ﻭﺃﻻ ﻳﻜﻮﻥ ﺃﻱ ﻃﻠﺐ ﺃﻭ‬
‫ﻓﻜﺮ ﺩﻧﻴﻮﻱ ﻫﺪﻓﹰﺎ ﻟﻪ‪ .‬ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺷﻌﺎﺭ ﺍﳌﺮﺷﺪ‪" :‬ﻟﻮ ﻣﺮ ﻃﺮﻳﻘﻲ ﻳﻮﻣﹰﺎ ﻋﻠﻰ‬
‫ﺟﻬﻨﻢ ﻟﺒﺤﺜﺖ ﻷﺟﺪ ﻫﻨﺎﻙ ﻣﻦ ﺃﺑﻠﻐﻪ ﺍﳊﻖ ﻭﺍﳊﻘﻴﻘﺔ"‪ .‬ﻫﺬﻩ ﻫﻲ ﺻﻮﺭﺓ ﺭﺟـﻞ‬
‫ﺍﻟﺪﻋﻮﺓ ﺍﻟﺬﻱ ﳓﺘﺎﺟﻪ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﱄ‪.‬‬
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‫ﺍﻷﺷﺨﺎﺹ ﺍﻻﻗﺰﺍﻡ ‪-‬ﻣﻦ ﻧﺎﺣﻴﺔ ﻗﻴﻤﺘﻬﻢ ﺍﻟﺬﺍﺗﻴﺔ‪ -‬ﳛﺎﻭﻟﻮﻥ ﻋﻠـﻰ ﺍﻟـﺪﻭﺍﻡ‬
‫ﺍﺣﺎﻃﺔ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻓﺮﺍﺩ ﺻﻐﺎﺭ ﺍﻟﻨﻔﻮﺱ ﻭﺑﺎﻫﱵ ﺍﻟﺸﺨﺼﻴﺔ‪ .‬ﻭﻫﻢ ﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ‪‬ﺬﺍ‬
‫ﻗﺪ ﻳﺒﺪﻭﻥ ﺃﻋﻠﻰ ﳑ‪‬ﻦ ﺣﻮﳍﻢ‪.‬‬

‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﳏﺒﺔ ﺍﷲ ‪‬‬

‫ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋ ‪‬ﻤﺎ ﳚﻮﻝ ﰲ ﺍﻟﻨﻔﺲ ﻻ ﺗﻨﻈﺮ ﺇﱃ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﺑـﻞ ﺇﱃ ﺍﻟـﺪﺍﻋﻲ‬
‫ﻟﻠﻜﻼﻡ‪ ،‬ﻭﻗﻞ‪" :‬ﺇﻥ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﻄﻘﻪ"‪ .‬ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻄﺮﺍﺯ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﻳﻜﻮﻥ‬
‫ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺍﳋﻄﺄ ﻭﻣﻦ ﺍﳋﻄﺮ ﻛﺬﻟﻚ‪.‬‬
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‫‪٢٠١‬‬
 ‫ﺃﲨﻞ ﺣﺐ ﷲ ﻫﻮ ﳏﺒﺔ ﺍﷲ ﺍﶈﺎﻃﺔ ﲟﺨﺎﻓﺘﻪ ﺗﻌﺎﱃ‪.‬‬
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‫ﻣﺎ ﺃﲰﻰ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻟﱵ ﺃﻧﻌﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻨﺎ‪ .‬ﻋﻨﺪﻣﺎ ﻳﺴﺮ ﻭﲰﺢ ﻟﻨﺎ ﲟﺤﺒﺘﻪ‪.‬‬
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‫ﻟﻘﺪ ﺛﺒﺖ ﺑﺎﻵﻑ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ ﺑﺎﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﺣـﺴﺒﻨﺎ ﺃ‪‬ـﺎ‬
‫ﺗﻮﺻﻞ ﺇﱃ ﺍﳍﺪﻑ ﲢﻄﻤﺖ ﻭﺗﻨﺎﺛﺮﺕ ﻭﺃﺻﺒﺤﺖ ﻫﺒﺎ ًﺀ ﻣﻨﺜﻮﺭﹰﺍ‪ .‬ﻟﺬﺍ ﻣﺎ ﻋﻠﻴﻨﺎ ﺇ ﹼﻻ‬
‫ﺍﻟﺘﺸﻤﲑ ﻋﻦ ﺍﻟﺴﺎﻕ ﻭﺍﻟﻌﻤﻞ ﻣﺘﻮﻛﻠﲔ ﻋﻠﻰ ﺍﷲ‪.‬‬
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‫ﻣﻦ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﷲ ﻳﻌﺪ ﺣﻴﹰﺎ ﺣﱴ ﻭﺇﻥ ﻣﺎﺕ ﻭﺭﺣﻞ ﻷﻧﻪ ﻳﻌﺪ ﺣﻴﹰﺎ ﺑﺎﻧﺘـﺴﺎﺑﻪ‬
‫ﺇﱃ ﺍﳊﻖ ﺗﻌﺎﱃ‪.‬‬

‫ﺍﳉﻮﺍﻣﻊ ﻭﻣﻬﻤﺎ‪‬ﺎ ‪‬‬

‫ﻛﺎﻧﺖ ﺍﳉﻮﺍﻣﻊ ﺣﱴ ﰲ ﺃﺳﻮﺃ ﺍﻟﻈﺮﻭﻑ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺗﺘﻨﺎﻭﻝ ﻓﻴﻬﺎ ﺍﳌـﺴﺎﺋﻞ‬

‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺗﺘﺬﺍﻛﺮ‪.‬‬
‫ﺍﳉﻮﺍﻣﻊ ﺃﻣﺎﻛﻦ ﻣﺒﺎﺭﻛﺔ ﻟﻠﻌﻠﻢ ﻭﻟﻠﻌﺮﻓﺎﻥ ﻭﺗﺸﺒﻪ ﺍﳌﺪﺍﺭﺱ ﰲ ﳐﺘﻠﻒ ﻣﺴﺘﻮﻳﺎ‪‬ﺎ‪.‬‬
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‫ﺍﳉﻮﺍﻣﻊ ﺃﺑﻨﻴﺔ ﲰﺎﻭﻳﺔ ﳚﺮﻱ ﻓﻴﻬﺎ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻔﻜﺮ ﺑﺼﻮﺭﺓ ﺣﻴﻮﻳﺔ ﲜﺎﻧﺐ ﺃﺩﺍﺀ‬
‫ﻣﺮﺍﺳﻴﻢ ﺍﻟﻌﺒﻮﺩﻳﺔ‪.‬‬
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‫ﻛﺎﻧﺖ ﺍﳉﻮﺍﻣﻊ ﰲ ﻋﻬﻮﺩ ﻣﻌﻠﻮﻣﺔ ﳎﺎﻟﺲ ﻟﻠﺸﻮﺭﻯ ﺑﲔ ﺭﺟﺎﻝ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫***‬
‫ﻣﻦ ﺍﻟﺼﻌﺐ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳌﻜﺎﺳﺐ ﺍﻟﱵ ﺣﺼﻞ ﻋﻠﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺟـﺮﺍﺀ ﲝـﺚ‬
‫ﻭﻣﻨﺎﻗﺸﺔ ﺣﱴ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻧﻴﻮﻳﺔ ﰲ ﺍﳌﻌﺎﺑﺪ‪ ،‬ﺃﻱ ﰲ ﺍﻷﻣﺎﻛﻦ ﺍﻟﱵ ﺗﻈﻠﻬﺎ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ‪.‬‬
‫***‬

‫‪٢٠٢‬‬
 ‫ﻛﺄﻥ ﺍﳉﻮﺍﻣﻊ ﺃﻣﺎﻛﻦ ﻟﻠﺘﻌﻠﻴﻢ ﺍﻟﺴﻤﺎﻭﻱ ﺍﻟﱵ ﺗﻨﻈﻢ ﻓﻴﻬﺎ ﺣﻴﺎﺓ ﺍﳌﺆﻣﻨﲔ‪.‬‬

‫ﺭﺟﻞ ﺍﻟﺪﻋﻮﺓ ‪‬‬

‫ﻟﻴﺲ ﻣﻦ ﺍﻟﻀﺮﻭﺭﺓ ﻟﺮﺟﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻣﻦ ﺍﻟﻘﺎﺩﺓ‪.‬‬

‫***‬
‫ﺳﻠﻮﻙ ﺭﺟﻞ ﺍﻟﺪﻋﻮﺓ ﺛﺎﺑﺖ ﻻ ﻳﺘﻐﲑ ﺳﻮﺍ ًﺀ ﺃﻛﺎﻥ ﻣﻨﺘﺼﺮﹰﺍ ﺃﻡ ﻣﻐﻠﻮﺑﹰﺎ‪.‬‬
‫***‬
‫ﺇﻥ ﱂ ﺗﺘﻢ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳌﺘﺄﻧﻴﺔ ﺍﻟﺼﺎﺑﺮﺓ ﺍﳌﻨﻀﺠﺔ ﰲ ﺩﻭﺭ ﺍﻷﺭﻗﻢ ﻓﻜﻞ ﺷـﻲﺀ ﻻ‬
‫ﻳﻌﺪﻭ ﺃﻥ ﻳﻜﻮﻥ ﺧﻴﺎ ﹰﻻ ﺧﺎﺩﻋﹰﺎ‪.‬‬

‫ﺍﳉﻨﺔ ‪‬‬

‫ﻟﻴﺴﺖ ﺍﳉﻨﺔ ﺩﺍﺭ ﺭﻗﻲ ﺃﻭ ﺩﺍﺭ ﺗﺪ ٍﻥ‪ .‬ﺭﲟـﺎ ﻛﺎﻧـﺖ ﺩﺍﺭﺍ ﻹﻏﻨـﺎﺀ ﺍﻷﺫﻭﺍﻕ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﻭﺗﻌﻤﻴﻘﻬﺎ‪.‬‬

‫ﺻﺪﻣﺔ ﺍﻟﻐﺮﺏ ‪‬‬

‫ﺃﺣﺪﺛﺖ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺃ ‪‬ﻭﻝ ﺻﺪﻣﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ...‬ﻛﺎﻧﺖ ﻫﺬﻩ ﺷﺒﻴﻬﺔ‬
‫ﺑﻠﻌﺒﺔ ﺍﻟﻘﻂ ﻣﻊ ﺍﻟﻔﺄﺭ ﺑﻌﺪ ﺇﺣﺪﺍﺙ ﺻﺪﻣﺔ ﻣﺮﻋﺒﺔ ﻋﻨﺪﻩ‪ ...‬ﺃﺟﻞ! ﺑﺪﺀﹰﺍ ﻣـﻦ ﺫﻟـﻚ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻭﺣﱴ ﺍﻟﻴﻮﻡ ﺃﺣﺪﺙ ﺍﻟﻐﺮﺏ ﺻﺪﻣﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻭﺑﺪﺃ ﺍﻟﻠﻌﺐ ﺑﻪ‪.‬‬

‫ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻐﺎﻳﺔ ‪‬‬

‫ﻻ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻖ ﺑﻮﺳﺎﺋﻞ ﺑﺎﻃﻠﺔ‪ .‬ﳚـﺐ ﺃﻥ ﺗﻜـﻮﻥ ﺍﻟﻮﺳـﺎﺋﻞ‬

‫ﺍﳌﺴﺘﻌﻤﻠﺔ ﻭﺳﺎﺋﻞ ﺣﻖ‪.‬‬

‫‪٢٠٣‬‬
 ‫ﻭﺧﺪﻉ ﺍﻹﻧﺴﺎﻥ ‪‬‬

‫ﻟﻮ ﻛﻨﺖ ﻛﺎﺗﺒﹰﺎ ﻟﺴﻴﻨﺎﺭﻳﻮ ﻟﻜﺎﻧﺖ ﺃ ‪‬ﻭﻝ ﲨﻠﺔ ﰲ ﺍﻟﺴﻴﻨﺎﺭﻳﻮ ﻫﻲ‪...) :‬ﻭﺧ‪‬ﺪﻉ‬
‫ﺍﻹﻧﺴﺎﻥ(‪.‬‬

‫ﻣﺸﻌﻠﺔ ﺍﻟﱪﺯﺥ ‪‬‬

‫ﺻﻼﺓ ﺍﻟﺘﻬﺠﺪ ﻣﺸﻌﻠﺔ ﰲ ﻳﺪ ﺍﻹﻧﺴﺎﻥ ﺿﺪ ﻇﻼﻡ ﺍﻟﱪﺯﺥ‪ .‬ﰒ ﺍﻥ ﻛﻞ ﺻﻼﺓ‬

‫ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺴﺔ ﺗﻨﲑ ﻧﻘﻄﺔ ﻣﻈﻠﻤﺔ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﻣﻀﻴﺌﺔ ﺃﺟﺰﺍﺀ ﻣﻌﻴﻨﺔ ﻣﻦ‬
‫ﺍﻟﺰﻣﺎﻥ‪ .‬ﻟﻮﻻ ﺍﻟﺼﻼﺓ ﳌﺎ ﻛﺎﻥ ﺑﺈﻣﻜﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺴﲑ ﰲ ﻃﺮﻳﻖ ﺍﻟﺪﻳﻦ ﻭﳌﺎ ﻛﺎﻥ‬
‫ﺑﺈﻣﻜﺎﻧﻪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﺍﳊﻖ‪ .‬ﻭﻛﺎﻥ ﺭﺳﻮﻟﻨﺎ ‪ ‬ﺇﺫﺍ ﻓﺎﺗﺘﻪ ﺻﻼﺓ ﺍﻟﺘﻬﺠـﺪ ﰲ‬
‫ﺍﻟﻠﻴﻞ ﻗﻀﺎﻫﺎ ﰲ ﺍﻟﻨﻬﺎﺭ ﻭﺫﻟﻚ ﻟﻜﻲ ﻳﻌﻄﻲ ﻟﻨﺎ ﺩﺭﺳﹰﺎ ﰲ ﻭﺟﻮﺏ ﻋﺪﻡ ﺗﺮﻙ ﺃﻱ‬
‫ﻓﺠﻮﺓ ﰲ ﺣﻴﺎﺗﻨﺎ‪.‬‬

‫ﻗﻄﻮﻑ ‪‬‬

‫ﻣﻦ ﻃﻠﺐ ﻣﺎ ﻳﺮﻳﺪﻩ ﻣﻦ ﺍﷲ ﻓﻠﻦ ﻳﺒﻘﻰ ﳏﺮﻭﻣﹰﺎ‬

‫***‬
‫)‪(١‬‬
‫ﻣﻦ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﺍﷲ ﻛﺎﻥ ﺣﻴﹰﺎ ﻻ ﳝﻮﺕ‪.‬‬
‫***‬
‫ﺣﱴ ﻭﺇﻥ ﱂ ﺗﻘﻢ ﺑﺎﻟﺘﻌﺮﺽ ﳌﻦ ﺃﺻﺒﺢ ﻫﺪﻓﹰﺎ ﻟﻘﻬﺮ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺳﻴﻨﺘﻘﻢ ﻣﻨﻪ‬
‫ﰲ ﺍﻟﻮﻗﺖ ﺍﳌﻼﺋﻢ‪.‬‬
‫***‬
‫)‪ (١‬ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺍﳌﻌﲎ ﺍ‪‬ﺎﺯﻱ ﻟﻠﻤﻮﺕ ﻭﺍﳊﻴﺎﺓ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪٢٠٤‬‬
 ‫ﺍﳊﻴﺎﺓ ﺳﺮ ﺇﳍﻲ ﻻ ﻳﻌﺮﻑ ﻣﺎﻫﻴﺘﻬﺎ ﺳﻮﻯ ﻣﻦ ﺃﻟﻒ ﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴﺔ‪.‬‬
‫***‬
‫ﻣﺎ ﻳﻌﻤﻞ ﺍﳌﺆﻣﻦ ﻣﻦ ﻋﻤﻞ ﺇﻻ ﻭﻫﻮ ﻳﻌﺮﻑ ﺃﻥ ﺍﷲ ﻳﺮﺍﻗﺒﻪ‪.‬‬
‫***‬
‫ﻋﺪﻡ ﺗﺬﻛﺮ ﺍﳌﻮﺕ ﻳﺪﻝ ﻋﻠﻰ ﺻﺪﺃ ﺍﻟﻘﻠﺐ‪ .‬ﺃﻣﺎ ﺍﳋﻮﻑ ﻣﻦ ﺍﳌﻮﺕ ﻓﻠﻘﻠﺔ ﺍﻟﻴﻘﲔ‪.‬‬
‫***‬
‫ﻻ ﺻﺪﻳﻖ ﺻﺪﻭﻕ ﻟﻸﻧﺎﱐ‪ ،‬ﻭﻻ ﺭﺍﺣﺔ ﻟﻀﻤﲑﻩ‪.‬‬
‫***‬
‫ﻣﻦ ﺗﺪﺧﻞ ﰲ ﻛﻞ ﺷﻲﺀ ﻻ ﻳﺴﻠﻢ ﻣﻦ ﺍﻟﺘﻬﻤﺔ‪.‬‬
‫***‬
‫ﺣﺴﻦ ﺍﳉﻮﺍﺭ ﻟﻠﺠﺎﺭ‪.‬‬
‫***‬
‫ﻻ ﻳﻌﻄﻰ ﻟﻠﺜﻌﺎﻟﺐ ﻭﻇﻴﻔﺔ ﺣﺮﺍﺳﺔ ﺑﻴﻮﺕ ﺍﻟﺪﺟﺎﺝ‪.‬‬
‫***‬
‫ﺣﱴ ﺇﻥ ﱂ ﻳﻐﲑ ﺍﻟﺘﺪﺑﲑ ﺍﻟﻘﺪﺭ‪ ،‬ﺇﻻ ﺍﻧﻪ ﻳﻨﻘﺬ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻟﻮﻡ ﺍﻟﻘﺪﺭ‪.‬‬
‫***‬
‫ﻟﻴﺲ ﻣﻦ ﺍﻟﻴﺴﲑ ﻋﻠﻰ ﻛﻞ ﻟﺒﻴﺐ ﺇﺭﺿﺎﺀ ﻛﻞ ﺍﻟﻨﺎﺱ‪.‬‬
‫***‬
‫ﺍﳊﺴﻨﺎﺕ ﺩﺭﺟﺎﺕ ﰲ ﻣﺮﺁﺓ ﺍﻟﺮﻭﺡ‪ ...‬ﻭﻛﺬﻟﻚ ﺍﻟﺴﻴﺌﺎﺕ‪.‬‬
‫***‬
‫ﺇﻥ ﺃﻛﺮﻣﺖ ﻧﻔﺴﻚ ﺃﻛﺮﻣﻚ ﺍﻟﻨﺎﺱ‪.‬‬
‫***‬
‫ﻧﺒﻀﺎﺕ ﺍﻟﻘﻠﺐ ﻫﻲ ﳊﻦ ﺍﳌﻮﺕ ﺍﻟﺒﺎﺩﺉ ﻣﻊ ﺍﻟﻮﻻﺩﺓ‪.‬‬
‫***‬

‫‪٢٠٥‬‬
‫ﺍﻟﺬﻳﻦ ﲣﻠﻮﺍ ﰲ ﺣﻴﺎ‪‬ﻢ ﻋﻦ ﺍﳉﺪ ﻻ ﳝﻠﻜﻮﻥ ﺣﻴﺎ ﹰﺓ ﻗﻠﺒﻴﺔ‪ ...‬ﻟﺬﺍ ﻓﺒﻜـﺎﺅﻫﻢ‬
‫ﻛﺬﺑﺔ ﺃﺧﺮﻯ‪.‬‬
‫***‬
‫ﺍﳉﻤﺎﻋﺔ ﻧﻌﻤﺔ ﺧﺎﺻﺔ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﳛﺼﻞ ﻋﻠﻴﻬﺎ ﺍﻟﻔﺮﺩ ﻣﻬﻤﺎ ﻛﺎﻥ ﻋﻈﻴﻤﹰﺎ‪.‬‬
‫***‬
‫ﺍﻟﺼﺪﻳﻖ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻣﻦ ﻳﻌﻴﻨﻚ ﻋﻠﻰ ﻧﻮﺍﺋﺐ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻟﻴﺲ ﺍﻟـﺬﻱ ﻳﻬـﺰ‬
‫ﺭﺃﺳﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻣﺆﻳﺪﹰﺍ ﻟﻚ‪.‬‬
‫***‬
‫ﺍﳊﻘﺪ ﻳﺼﻢ ﻭﻳﻌﻤﻲ ﻭﳚﺮﺩ ﻣﻦ ﺍﻟﻘﻠﺐ‪.‬‬
‫***‬
‫ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﱵ ﻻ ﺗﺴﺘﻨﺪ ﺇﱃ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻹﳍﻴﺔ ﻓﻜﺮ ﺯﺍﺋﻒ‪.‬‬
‫***‬
‫ﺍﳌﺪﻋﻮﻥ ﻟﻠﺮﺣﻠﺔ ﻭﺭﺍﺀ ﺍﻷﻓﻖ ﻳ‪‬ﺨﺘﺎﺭﻭﻥ ﻣﻦ ﺑﲔ ﺍﳌﺘﺠﻮﻟﲔ ﰲ ﻭﻗﺖ ﺍﻟﺴﺤﺮ‪.‬‬

‫ﻣﺘﻔﺮﻗﺎﺕ ‪‬‬

‫ﺍﻷﻧﺒﻴﺎﺀ ﻛﺎﳉﺒﺎﻝ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺍﳉﺒﺎﻝ ﺿـﺮﻭﺭﻳﺔ ﻟﺜﺒـﺎﺕ ﺍﻷﺭﺽ‬

‫ﻭﺍﺳﺘﻘﺮﺍﺭﻫﺎ ﻭﻟﺘﻠﻄﻴﻒ ﺍﳉﻮ ﻭﺗﺼﻔﻴﺘﻪ ﻭﻋﻨﺼﺮ ﺃﻣﻦ‪ ،‬ﻛﺬﻟﻚ ﺍﻷﻧﺒﻴﺎﺀ ﺑﲔ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻟﺬﺍ ﺫﻛﺮﺍ ﻣﻌﹰﺎ ﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ‪ .‬ﻓﺎﻟﻨﱯ ﻧﻮﺡ ‪ ‬ﻣﻊ ﺟﺒﻞ "ﺟﻮﺩﻱ"‪ ،‬ﻭﺍﻟـﻨﱯ‬
‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺟﺒﻞ ﻃﻮﺭ‪ ،‬ﻭﺍﻟﻨﱯ ﳏﻤﺪ ‪ ‬ﻣﻊ ﺟﺒﻞ ﺣﺮﺍﺀ‪ ...‬ﻛـﻞ‬
‫ﻫﺬﻩ ﺍﻷﻣﺜﺎﻝ ﺇﺷﺎﺭﺍﺕ ﻭﺇﳝﺎﺀﺍﺕ ﰲ ﻓﺘﺢ ﻓﺮﺟﺔ ﺑﲔ ﺃﺳﺘﺎﺭ ﻫﺬﺍ ﺍﻟﺴﺮ‪.‬‬
‫***‬
‫ﺍﻟﻌﻘﻞ ﳌﻦ ﱂ ﻳﺰﻳﻦ ﻧﻔﺴﻪ ﺑﺎﻹﳝﺎﻥ ﺃﻟﺔ ﻣﺰﻋﺠﺔ‪.‬‬
‫***‬

‫‪٢٠٦‬‬
 ‫ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺼﻔﺎﺀ ﻧﺘﻴﺠﺔ ﻟﻠﺤﻴﺎﺓ ﺍﻟﻘﻠﺒﻴﺔ‪.‬‬
‫***‬
‫ﺍﻟﺸﺎﻋﺮ ﺷﺎﻋﺮ ﻣﻨﺬ ﻭﻻﺩﺗﻪ‪ .‬ﻓﺎﻣﺮﺅ ﺍﻟﻘﻴﺲ ﱂ ﻳﺮ ﻣﺪﺭﺳﺔ‪ ،‬ﻭﻛﺎﻥ ﺃﻧـﺸﺘﺎﻳﻦ‬
‫ﻳﻬﺮﺏ ﻣﻦ ﺍﳌﺪﺭﺳﺔ‪ ،‬ﻷﻥ ﺗﻔﻜﲑﻩ ﻛﺎﻥ ﳐﺘﻠﻔﺎﹰ‪ ،‬ﻭﻛﺎﻧﺖ ﺩﺭﺟـﺎﺕ ﻧﻴـﻮﺗﻦ ﰲ‬
‫ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﺿﻌﻴﻔﺔ ﻏﲑ ﺃﻥ ﻧﻈﺮﻳﺎﺗﻪ ﻣﺆﺳﺴﺔ ﻋﻠﻰ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ‪ .‬ﺃﻣﺎ ﳓﻦ ﻓﻨﻘـﻮﻡ‬
‫ﲞﻠﻂ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻗﺪﻭﺭ ﻏﲑﻧﺎ ﲟﻌﺮﻓﺘﻨﺎ‪.‬‬
‫***‬
‫ﺳﻴﻘﻮﻡ ﺍﳌﺘﻌﺼﺒﻮﻥ ﺑﺘﻜﺴﲑ ﻭﲣﺮﻳﺐ ﻛﻞ ﺷﻲﺀ‪ ...‬ﺇ ﹼﻻ ﺍﻟﺬﻳﻦ ﻳﻄﻴﻌﻮﻥ ﺩﻭﻥ‬
‫ﻗﻴﺪ ﺃﻭ ﺷﺮﻁ‪.‬‬
‫***‬
‫ﺍﳌﺆﻣﻦ ﺭﻣﺰ ﻟﻸﻣﻦ ﻭﻟﻠﺜﻘﺔ ﻋﻠﻰ ﺍﻷﺭﺽ‪.‬‬
‫***‬
‫ﻑ ﻟﻺﳍﺎﻡ‪.‬‬
‫ﻣﻌﺎﻧﺎﺓ ﺍﻷﱂ ﻧﺒﻊ ﺻﺎ ٍ‬

‫ﺍﻟﺪﻋﺎﺀ ‪‬‬

‫ﺍﻟﺪﻋﺎﺀ ﻏﺬﺍﺀ ﺍﻟﺮﻭﺡ‪ .‬ﻭﳚﺐ ﺇﻋﻄﺎﺀ ﻫﺬﺍ ﺍﻟﻐﺬﺍﺀ ﻟﻠﺮﻭﺡ ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ‪.‬‬
‫***‬
‫ﺍﻟﺪﻋﺎﺀ ﺳﺤﺮ ﳝﻨﺢ ﺍﻻﺭﺍﺩﺓ ﺟﻨﺎﺣﲔ‪ .‬ﻭﻻ ﻳﻔﻬﻢ ﺳﺮ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﺇ ﹼﻻ ﺍﳌﺪﺍﻭﻣﻮﻥ‬
‫ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ‪.‬‬
‫***‬
‫ﺍﻟﺪﻋﺎﺀ ﳚﺘﺎﺯ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ ،‬ﻭﻫﻮ ﺇﻋﻼﻥ ﺛﻘﺔ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺟﻬﺔ‬
‫ﻭﺍﻟﻀﻌﻒ ﺍﻟﺒﺸﺮﻱ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪.‬‬
‫***‬

‫‪٢٠٧‬‬
‫ﺃﺧﻄﺮ ﻓﲑﻭﺱ ﻟﻠﺪﻋﺎﺀ ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺘﺄﺛﲑ ﺣﻘﻴﻘﻲ ﻟﻸﺳﺒﺎﺏ‪ .‬ﻭﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ‬
‫ﺗﻠﻮﺙ ‪‬ﺬﺍ ﺍﻟﻔﲑﻭﺱ ﳛﺘﺎﺝ ﺇﱃ ﻋﻼﺝ ﺇﺿﺎﰲ‪.‬‬
‫***‬
‫ﺃﻓﻀﻞ ﺍﻷﺩﻋﻴﺔ ﰲ ﺯﻣﻦ ﺍﻟﺸﺪﺓ‪ ،‬ﻫﻲ ﺍﻷﺩﻋﻴﺔ ﺍﻟﱵ ﻗﻴﻠﺖ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺮﺧﺎﺀ ﻭﺍﻷﻣﻦ‪.‬‬
‫***‬
‫ﺍﻟﻠﻬﻢ ﺯﺩﱐ ﺛﻘﺔ ﺑﻚ ﻭﺑﺪﻋﺎﺋﻲ ﺍﳌﺘﻮﺟﻪ ﺇﻟﻴﻚ‪ ،‬ﻭﺍﺟﻌﻞ ﺭﻋـﺎﻳﱵ ﻟﻸﺳـﺒﺎﺏ‬
‫ﻭﻗﻴﺎﻣﻲ ‪‬ﺎ ﺷﻌﻮﺭﹰﺍ ﺑﺄﺩﺍﺀ ﺍﻟﻮﻇﻴﻔﺔ‪.‬‬
‫***‬
‫ﺍﻟﻠﻬﻢ! ﻻ ﻃﺎﻗﺔ ﱄ ﻻ ﺑﻌﺬﺍﺑﻚ ﻭﻻ ﲝﺮﻣﺎﱐ ﻣﻦ ﺭﲪﺘﻚ‪.‬‬
‫***‬
‫ﺍﻟﻠﻬﻢ ﺇﻥ ﺑﻌﺪﺕ ﻋﻨﻚ ﺟﺤﻮﺩﹰﺍ ﻣﲏ ﻓﺤﺎﱄ ﺗﻨﻄﻖ ﺑﺎﱐ ﻟﻦ ﺃﺳﺘﻄﻴﻊ ﺷﻴﺌﹰﺎ ﻣﻦ‬
‫ﺩﻭﻧﻚ‪ .‬ﻓﺎﻟﻄﻒ ﰊ‪ ،‬ﻻ ﺑﺪﺭﺟﺔ ﺟﺤﻮﺩﻱ ﺑﻞ ﺑﺪﺭﺟﺔ ﺣﺎﺟﱵ ﺇﻟﻴﻚ‪.‬‬
‫***‬
‫ﻭﺍﳊﻤﺪ ﷲ ﺃﻭ ﹰﻻ ﻭﺁﺧﺮﹰﺍ‪.‬‬

‫‪٢٠٨‬‬
 ‫‪‬‬
‫ﻣﻘﺪﻣﺔ ﺍﳌﺘﺮﺟﻢ ‪٥ ..............................................................‬‬
‫ﰲ ﺃﻫﺒﺔ ﺍﻟﺮﺣﻴﻞ ﺇﱃ ﺍﻟﺒﻌﻴﺪ ‪٧ ...................................................‬‬
‫ﺍﻟﻐﺎﻳﺔ ﺍﳌﺘﻮﺧﺎﺓ ﻣﻦ ﺍﻟﻌﻠﻢ ‪١٠....................................................‬‬
‫ﺣﻔﻆ ﺍﻟﺴﺮ ‪١٣................................................................‬‬
‫ﺍﳊﻴـﻄﺔ ‪١٥..................................................................‬‬
‫ﺍﻟﺸﻮﺭﻯ ‪١٨...................................................................‬‬
‫ﺍﳌﺴﺎﳏﺔ ‪١٩....................................................................‬‬
‫ﺍﻟﻐﺎﻳﺔ ﻭﺍﻟﻮﺳﻴﻠﺔ ‪٢١............................................................‬‬
‫ﺣﺐ ﺍﻟﺮﺍﺣﺔ ‪٢٤...............................................................‬‬
‫ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺑﲔ ﺍﳉﺴﺪ ‪٢٦..........................................‬‬
‫ﺭﺟﻞ ﺍﻟﺪﻋﻮﺓ ‪٢٩..............................................................‬‬
‫ﻻ ﺷﻜﻮﻯ‪ ...‬ﺑﻞ ﺻﱪ ﻭﲢﻤﻞ ‪٢٩.............................................‬‬
‫ﺍﻟﺘﺬﺑﺬﺏ ﻭﺍﻟﺜﺒﺎﺕ ‪٣٢..........................................................‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﺋﺢ ‪٣٥................................................................‬‬
‫ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﳌﻨﺼﺐ ‪٣٨......................................................‬‬
‫ﺩﻭﺍﻣﺔ ﺍﻷﻧﺎﻧﻴﺔ ‪٤١..............................................................‬‬
‫ﺍﻟﺘﻮﺍﺿﻊ ‪٤٣...................................................................‬‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪٤٥...................................................................‬‬
‫ﺍﻟﺼﺪﺍﻗﺔ ﻭﺍﻹﺧﺎﺀ ‪٤٧...........................................................‬‬
‫ﺣﻘﻮﻕ ﺍﻟﻮﺍﻟﺪﻳﻦ‪٤٩............................................................‬‬

‫‪٢٠٩‬‬
‫ﺣﻘﻮﻕ ﺍﻟﻄﻔﻞ‪٥٠..............................................................‬‬
‫ﻳ‪‬ﻠﺪﻍ ﺍﳌﺆﻣﻦ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ‪٥٢..............................................‬‬
‫ﺍﻟﺘﻨﺎﻗﻀﺎﺕ ‪٥٣.................................................................‬‬
‫ﺑﻠﻴﺔ ﺍﻟﻠﺴﺎﻥ ‪٥٥................................................................‬‬
‫ﰲ ﻃﺮﻳﻖ ﺍﻷﺑﺪﻳﺔ ‪٥٧...........................................................‬‬
‫ﻧﻘﺎﻁ ﺍﻻﻟﺘﻘﺎﺀ ﻭﺍﻻﲢﺎﺩ ‪٦١....................................................‬‬
‫ﺍﻷﻣﺔ ‪٧٤......................................................................‬‬
‫ﺍﻹﻧﺴﺎﻥ ‪٧٥...................................................................‬‬
‫ﺍﻟﺘﺮﺑﻴﺔ ‪٧٧.....................................................................‬‬
‫ﺍﻟﺜﻘﺎﻓﺔ ‪٧٩.....................................................................‬‬
‫ﺍﻟﺸﺎﺏ ‪٨١....................................................................‬‬
‫ﺍﻟﻄﻔﻞ ‪٨٢.....................................................................‬‬
‫ﺍﻟﺘﺠﺎﺭﺓ ‪٨٤....................................................................‬‬
‫ﺍﻷﺧﻼﻕ‪٨٥...................................................................‬‬
‫ﺍﻟﻔﻀﻴﻠﺔ ‪٨٦....................................................................‬‬
‫ﺍﻟﺮﻗﻲ ‪٨٨......................................................................‬‬
‫ﺍﺣﺘﺮﺍﻡ ﺍﻟﻔﻜﺮ ‪٩٠..............................................................‬‬
‫ﺍﻟﺮﺅﻳـﺎ ‪٩١...................................................................‬‬
‫ﺍﻟﺪﻳﻦ ‪٩٣......................................................................‬‬
‫ﺍﳊﺮﻳﺔ ‪٩٦.....................................................................‬‬
‫ﺍﳌﺪﻧﻴـﺔ ‪٩٧...................................................................‬‬
‫ﺣﻮﻝ ﺍﻟﻌﻠﻢ ‪٩٩................................................................‬‬
‫ﺍﻟﻌﻠﻢ ﺍﳌﻔﻴﺪ ‪١٠٠ ..............................................................‬‬

‫‪٢١٠‬‬
‫ﺍﻟﺸﺒﺎﺏ‪١٠٠ ..................................................................‬‬
‫ﺍﻻﳓﺮﺍﻑ ‪١٠٠ ................................................................‬‬
‫ﻧﻴـﺔ ﺍﳋﺪﻣﺔ‪١٠١ .............................................................‬‬
‫ﺍﻟﻨﻈﺮﺓ ﺍﳌﻴﻜﺎﻓﻴﻠﻴﺔ ‪١٠٢ .........................................................‬‬
‫ﺑﻌﺾ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﺮﺽ ‪١٠٢ .............................................‬‬
‫ﻓﺴﺎﺩ ﺍﳌﻴﺰﺍﻥ ‪١٠٢ .............................................................‬‬
‫ﺍﳋﻄﺔ‪١٠٣ ....................................................................‬‬
‫ﺣﻮﻝ ﺍﻟﺰﻣﻦ‪١٠٣ ..............................................................‬‬
‫ﺍﻟﻐﺮﺑﺎﺀ ‪١٠٣ ...................................................................‬‬
‫ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ‪١٠٤ .......................................................... ...‬‬
‫ﺍﳋﻮﻑ ﻭﺍﻷﻣﻞ ‪١٠٤ ..........................................................‬‬
‫ﺩﺳﺘﻮﺭ ﺭﺟﻞ ﺍﻟﺪﻋﻮﺓ ‪١٠٤ .....................................................‬‬
‫ﻓﺪﺍﺋﻴﻮ ﺍﶈﺒﺔ ‪١٠٥ ..............................................................‬‬
‫ﳑﺜﻞ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﺴﺘﻮﻳﺎﺕ ‪١٠٦ ...............................................‬‬
‫ﻭﺣﺪﺓ ﺍﳌﻈﻬﺮ ﻭﺍﳌﺨﱪ ‪١٠٦ ....................................................‬‬
‫ﺍﻟﺮﻭﺡ ﺍﳌﺜﺎﱄ ‪١٠٦ ............................................................‬‬
‫ﺍﻧﺘﺼﺎﺭ ﺍﳋﲑ ﻭﺍﳉﻤﺎﻝ ‪١٠٧ ....................................................‬‬
‫ﻳﻮﻣﺎﻥ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ‪١٠٧ .......................................................‬‬
‫ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ ‪١٠٧ ........................................................‬‬
‫ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺒﺎﻃﻠﺔ‪١٠٨ ...........................................................‬‬
‫ﺍﻷﺭﻭﺍﺡ ﺍ‪‬ﺮﻣﺔ ‪١٠٨ ..........................................................‬‬
‫ﺟﻴﻞ ﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻀﺤﻚ ‪١٠٨ ...................................................‬‬
‫ﺍﻟﻌﻤﺮ ﺍﳌﺒﺎﺭﻙ‪١٠٩ .............................................................‬‬

‫‪٢١١‬‬
‫ﻭﺣﺪﺓ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺴﺎﻣﻴﺔ ‪١٠٩ ...................................................‬‬
‫ﻃﺮﻳﻖ ﺍﻷﻣﺔ ‪١٠٩ ..............................................................‬‬
‫ﺍﺣﺘﺮﺍﻡ ﺍﻹﻧﺴﺎﻥ ‪١٠٩ ..........................................................‬‬
‫ﺃﻛﱪ ﺭﺃﲰﺎﻝ ‪١١٠ .............................................................‬‬
‫ﺍﳉﻬﻞ ‪١١٠ ...................................................................‬‬
‫ﺍﻟﺼﺒﻴﺎﻧﻴﻮﻥ ‪١١٠ ...............................................................‬‬
‫ﺍﺣﺘﺮﺍﻡ ﺍﻷﻓﻜﺎﺭ ‪١١٠ ..........................................................‬‬
‫ﻧﻴﺔ ﺍﳋﲑ ‪١١١ .................................................................‬‬
‫ﻋﻤﻖ ﺍﻷﺣﺎﺳﻴﺲ‪١١١ .........................................................‬‬
‫ﺍﻹﺭﺍﺩﺍﺕ ﺍﻟﻌﺎﻟﻴﺔ ‪١١١ .........................................................‬‬
‫ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ‪١١١ ...........................................................‬‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻟﺒﺪﻭﻱ ‪١١٢ ..........................................................‬‬
‫ﺍﳋﻄﺔ ﺃﻭ ﹰﻻ ‪١١٢ ..............................................................‬‬
‫ﺣﻮﻝ ﺍﻟﻠﻐﺔ ‪١١٢ ...............................................................‬‬
‫ﺍﻟﻮﺣﺪﺓ ‪١١٣ ..................................................................‬‬
‫ﺍﻟﺘﻮﺗﺮ ﺍﳌﻔﻘﻮﺩ ‪١١٣ ............................................................‬‬
‫ﺍﻟﺜﻤﻴﻨﻮﻥ ‪١١٣ .................................................................‬‬
‫ﺍﻷﺩﺏ ‪١١٤ ...................................................................‬‬
‫ﺍﻟﺸـﻌﺮ ‪١١٨ .................................................................‬‬
‫ﺍﻟﺘﺼﻮﻑ ‪١٢٢ ................................................................‬‬
‫ﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪١٢٣ .......................................................... ‬‬
‫ﺍﳉﻤﻬﻮﺭﻳﺔ ‪١٢٤ ...............................................................‬‬
‫ﺍﻟﺴﻴﺎﺳﺔ ‪١٢٦ .................................................................‬‬

‫‪٢١٢‬‬
‫ﺍﻟﻮﺟﺪ ﻭﺍﻟﻌﺸﻖ ‪١٣٣ ..........................................................‬‬
‫ﺍﳌﺮﺃﺓ‪١٣٧ .....................................................................‬‬
‫ﺍﻟﻘﺮﺁﻥ ‪١٤١ ...................................................................‬‬
‫ﺍﻟﺰﻭﺍﺝ ﻭﻋﺶ ﺍﻟﺰﻭﺟﻴﺔ ‪١٤٥ ...................................................‬‬
‫ﺍﻟﻄﻼﻕ ‪١٤٧ ..................................................................‬‬
‫ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺸﻌﻮﺭ ‪١٤٨ ......................................................‬‬
‫ﺍﻟﺒﺼﲑﺓ ‪١٥١ ..................................................................‬‬
‫ﺍﻟﻔـﻦ ‪١٥٢ ..................................................................‬‬
‫ﺍﳊﻴﺎﺓ ﻭﺍﻟﺮﻭﺡ ‪١٥٥ ...........................................................‬‬
‫ﺍﻟﻄﺒﻴﻌﺔ ‪١٥٧ ..................................................................‬‬
‫ﺍﻟﻌﺒـﺎﺩﺓ ‪١٥٨ ................................................................‬‬
‫ﺍﻟﻌﺎﱂ ﺍﻟﺪﺍﺧﻠﻲ ‪١٥٩ ..........................................................‬‬
‫ﳊﻜﹶﻢ‪١٦٠ ..............................................................‬‬‫ﺑﺮﻳﻖ ﺍ ِ‬
‫ﺍﳊﻜﻤﺔ ‪١٦٤ ..................................................................‬‬
‫ﺍﻟﻀﻤﲑ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻜﻤﺔ ‪١٦٨ ...............................................‬‬
‫ﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻜﻤﺔ ‪١٧٠ ................................................‬‬
‫ﺍﻟﺸﺮﻑ ﰲ ﻟﻐﺔ ﺍﳊﻜﻤﺔ ‪١٧٢ ..................................................‬‬
‫ﺍﻟﻜﺬﺏ ﰲ ﻧﻈﺮ ﺍﳊﻜﻤﺔ ‪١٧٤ ..................................................‬‬
‫ﺍﳊﻜﻤﺔ ﻭﺍﻟﻔﻀﻴﻠﺔ ‪١٧٥ ........................................................‬‬
‫ﺍﶈﺒﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻜﻤﺔ‪١٧٦ ...................................................‬‬
‫ﺍﳌﻄﺒﻮﻋﺎﺕ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻜﻤﺔ ‪١٧٦ ............................................‬‬
‫ﺍﳌﻌﺠﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ ‪١٧٧ ........................................................‬‬
‫ﺍﳊـﻖ ‪١٧٨ ..................................................................‬‬

‫‪٢١٣‬‬
‫ﺍﻟﻮﺟﻪ ﺍﳊﻘﻴﻘﻲ ﻟﻠﺪﻧﻴﺎ ‪١٧٩ ....................................................‬‬
‫ﺍﻟﺴـﻮﺀ ‪١٧٩ .................................................................‬‬
‫ﺍﳋﲑ ﻭﺍﻟﺸﺮ ‪١٨٠ ..............................................................‬‬
‫ﺍﻟﻔﻨـﺎﺀ‪١٨٠ ..................................................................‬‬
‫ﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻀﺤﻚ ‪١٨١ ........................................................‬‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻟﻌﱪ ‪١٨١ .................................................‬‬
‫ﺍﻟﺼﱪ ‪١٨٢ ....................................................................‬‬
‫ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱵ ﲢﻤﻞ ﻋﻠﻰ ﺃﻛﺘﺎﻓﻬﺎ ﺃﺷﻴﺎﺀ ﻛﺒﲑﺓ ‪١٨٣ .....................‬‬
‫ﺍﻟﺸﻮﺭﻯ ‪١٨٣ .................................................................‬‬
‫ﺍﳌﻌﺎﻣﻠﺔ ﻭﺍﻟﺴﻠﻮﻙ ‪١٨٤ .........................................................‬‬
‫ﺍﳌﻀﺤﻲ ‪١٨٥ .................................................................‬‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃﻭ ﺍﳌﺮﻭﺀﺓ ‪١٨٦ ......................................................‬‬
‫ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ‪١٨٨ .............................................................‬‬
‫ﺍﻟﺴﺮ ﻭﻛـﺘﻢ ﺍﻟﺴﺮ ‪١٨٩ ......................................................‬‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﻭﺍﳌﺼﲑ ‪١٨٩ ..........................................................‬‬
‫ﺍﻟﻨﺼﻴﺤﺔ ‪١٩٠ .................................................................‬‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﳉﻬﻞ ‪١٩١ ...........................................................‬‬
‫ﺍﳊﺴﻦ ﻭﺍﻷﺣﺴﻦ ‪١٩٣ ........................................................‬‬
‫ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺸﻌﻮﺭ ‪‬ﺎ ‪١٩٤ ......................................................‬‬
‫ﺍﻟﻄﻤﻊ ‪١٩٥ ...................................................................‬‬
‫ﺍﻹﰒ ﻭﺍﻟﺘﻄﻬﺮ ‪١٩٥ ............................................................‬‬
‫ﺍﻟﻮﻋﺪ ‪١٩٧ ...................................................................‬‬
‫ﺍﻻﺣﺘﻴﺎﻁ ‪١٩٨ ................................................................‬‬

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‫ﻓﻜﺮﺓ ﺍﻻﺗﻔﺎﻕ ‪١٩٨ ............................................................‬‬
‫ﺇﱃ ﺟﻨﻮﺩ ﺍﻹﺭﺷﺎﺩ ‪١٩٨ .......................................................‬‬
‫ﺍﳌﺆﻣﻦ ﺭﻣﺰ ﻟﻸﻣﻦ ﻭﺍﻟﺜﻘﺔ ﰲ ﺍﻷﺭﺽ ‪٢٠٠ ......................................‬‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﳏﺒﺔ ﺍﷲ ‪٢٠١ ........................................................‬‬
‫ﺍﳉﻮﺍﻣﻊ ﻭﻣﻬﻤﺎ‪‬ﺎ ‪٢٠٢ ........................................................‬‬
‫ﺭﺟﻞ ﺍﻟﺪﻋﻮﺓ ‪٢٠٣ ............................................................‬‬
‫ﺍﳉﻨﺔ ‪٢٠٣ .....................................................................‬‬
‫ﺻﺪﻣﺔ ﺍﻟﻐﺮﺏ ‪٢٠٣ ............................................................‬‬
‫ﺍﻟﻮﺳﻴﻠﺔ ﻭﺍﻟﻐﺎﻳﺔ ‪٢٠٣ ..........................................................‬‬
‫ﻭﺧﺪﻉ ﺍﻹﻧﺴﺎﻥ ‪٢٠٤ .........................................................‬‬
‫ﻣﺸﻌﻠﺔ ﺍﻟﱪﺯﺥ ‪٢٠٤ ...........................................................‬‬
‫ﻗﻄﻮﻑ ‪٢٠٤ ..................................................................‬‬
‫ﻣﺘﻔﺮﻗﺎﺕ ‪٢٠٦ ................................................................‬‬
‫ﺍﻟﺪﻋﺎﺀ ‪٢٠٧ ...................................................................‬‬

‫‪‬‬

‫‪٢١٥‬‬
‫ﺻﺪﺭ ﻟﻠﻤﺆﻟﻒ ﺍﻟﻜﺘﺐ ﺍﻵﺗﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫‪ .١‬ﺍﻟﻨﻮﺭ ﺍﳋﺎﻟﺪ ﳏﻤﺪ ‪ ‬ﻣﻔﺨﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ )ﳎﻠﺪﺍﻥ(‬
‫‪ .٢‬ﺳﻠﺴﻠﺔ ﺍﻟﻨﻮﺭ ﺍﳋﺎﻟﺪ )‪ ٧‬ﺃﺟﺰﺍﺀ(‬
‫‪ .٣‬ﺍﻟﻘﺪﺭ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬
‫‪ .٤‬ﺃﺳﺌﻠﺔ ﺍﻟﻌﺼﺮ ﺍﶈﻴ‪‬ﺮﺓ‬
‫‪ .٥‬ﺭﻭﺡ ﺍﳉﻬﺎﺩ ﻭﺣﻘﻴﻘﺘﻪ ﰲ ﺍﻹﺳﻼﻡ‬
‫‪ .٦‬ﻃﺮﻕ ﺍﻹﺭﺷﺎﺩ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﳊﻴﺎﺓ‬
‫‪ .٧‬ﺃﺿﻮﺍﺀ ﻗﺮﺁﻧﻴﺔ ﰲ ﲰﺎﺀ ﺍﻟﻮﺟﺪﺍﻥ‬
‫‪ .٨‬ﺍﳌﻮﺍﺯﻳﻦ ﺃﻭ ﺃﺿﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ‬
‫‪ .٩‬ﺗﺮﺍﻧﻴﻢ ﺭﻭﺡ ﻭﺃﺷﺠﺎﻥ ﻗﻠﺐ‬
‫‪ .١٠‬ﻭﳓﻦ ﻧﻘﻴﻢ ﺻﺮﺡ ﺍﻟﺮﻭﺡ‬
‫‪ .١١‬ﺣﻘﻴﻘﺔ ﺍﳋﻠﻖ ﻭﻧﻈﺮﻳﺔ ﺍﻟﺘﻄﻮﺭ‬
‫‪ .١٢‬ﺍﻟﺘﻼﻝ ﺍﻟﺰﻣﺮﺩﻳﺔ ﳓﻮ ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ‬

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